tihtavy  of t:he  Checlogf  cal  ^eminarjp 

PRINCETON    .   NEW  JERSEY 
PRESENTED  BY 

The  Library  of 
Professor  Addison  Alexander 
1860 


;  ^^- 


NOTES, 

CRITICAL    AND    PRACTICAL, 


ON  THE  BOOK  OF 


JUDGES: 


DESIGNED  AS  A   GENERAI,  HELP   TO 


BIBLICAL   READING   AND  INSTRUCTIOK. 


By  GEORGE' BUSH, 

PROF.    OF  HEB.    AND   ORIENT.    LIT,   N.   Y.   CITT  UNITSRSIT7. 


NEW   YORK: 

PUBLISHED  BY  NEWMAN  AND  IVISON, 

199  Broadway. 

CINCINNATI :  MOORE  &  ANDERSON.    AUBURN  :  J.  C.  IVISON  ft  00. 

CHICAGO  :  S.  C.  GRIGGS  &  CO. 

1852. 


^Entered  according  to  the  Act  of  Congress  in  the  year  1S44,  bj 

GEORGE  BUSH, 

[in  tbl  Clerk's  office  of  the  District  Court  for  the  Southern  District  of  New  York. 


S.  W.  Benedict  St  Co.,  S*ertotyptr»  and  Printtn 
No.  16  Sprute  street,  N.  Y. 


INTRODUCTION. 


§  I.    Title;  its  Origin  and  Import. 

The  seventh  book  in  the  received  order  of  the  Hebrew  Scriptures  is 
termed  D"^13DTO  Shophetim^  Judges ;  a  name  derived  from  tJCTO  shaphat, 
to  judge,  to  determine  causes,  to  do  justice,  to  vindicate  ;  and  also,  in  gene- 
ral, to  rule,  govern,  regulate,  and  applied  here  to  the  chief  rulers  who 
governed  the  Hebrew  Republic  from  the  days  of  Moses  till  the  time  of 
Saul,  because  ruling  and  judging  are  so  intimately  connected  in  the 
East,  that  sitting  in  judgment  is  one  of  the  principal  employments  of  the 
oriental  sovereign.  From  this  it  will  be  seen  that  the  title,  as  thus  ap- 
plied, is  to  be  taken  in  a  wider  sense  than  the  same  term  conveys  with 
us,  viz.,  persons  appointed  to  determine  litigated  questions,  and  to  pro- 
nou*"'!'*  'b?  "^rn'ence  of  the  law  in  criminal  cases.  Here,  on  the  other 
hand,  it  is  used  to  denote  those  (»ccasional  leaders  and  chief  magistrates 
of  the  Israelites  who  led  out  the  people  to  war  against  their  enemies, 
and  after  having  delivered  them  from  the  oppression  of  the  neighboring 
naiioiis,  exercised  each  during  peace  the  office  of  chief  ruler  and  judge 
of  Israel.  Still  the  predominant  idea  conveyed  by  the  term  is  rather 
that  of  military  commanders,  or  more  properly  avenging  deliverers,  thaXL. 
of  judicial  officers,  as  this  latter  function  came  more  within  the  pro- 
vince of  the  priests. 

As  the  government  of  the  Hebrew  nation  was  strictly  a  Theocracy, 
in  which  Jehovah  himself  was  the  chief  magistrate,  no  provision  was 
made  for  the  appointment  of  any  permanent  or  general  ruler  of  the 
people.  The  High  Priest  was  a  kind  of  prime  minister  of  Jehovah, 
who  exercised  a  general  superintendence  over  all  the  great  interests  of 
the  nation,  when  there  was  no  civil  or  military  ruler  especially  chosen 
for  the  purpose.  Each  of  the  tribes  had  also  their  respective  chiefs, 
clothed  with  the  primitive  patriarchal  powers,  and  in  the  ordinary  slate 
of  things  these  arrangements  were  sufficient  for  the  due  administration 
of  the  affairs  of  the  people.  But  when  peculiar  emergencies  arose,  in 
consequence  of  the  hostilities  provoked  by  the  apostasy  and  rebellion 
of  the  Israelites,  extraordinary  officers  were  called  into  requi.sition,  on 
whom  was  bestowed  the  appellation  of  Judges.     They  arose  from  time 


IV  INTRODUCTION. 

to  time,  as  their  agency  was  needed,  and  for  the  most  part  when  the 
tokens  of  a  public  repentance  induced  God  to  compassionate  their  cala- 
mities, and  afford  them  deliverance.  They  were  sometimes  called  by 
God  himself  to  the  office  they  sustained,  and  sometimes  elected  by  the 
people.  The  authority  with  which  they  were  clothed  on  their  first  ap- 
pointment, was  in  some  instances  surrendered  when  they  had  achieved 
the  objects  to  which  it  was  owing,  and  in  others  was  continued  during 
life.  They  were  not  all,  however,  military  leaders,  and  some  of  them 
appear  to  have  ruled  simultaneously  over  different  tribes ;  and  this  is 
one  of  the  circumstances  which  render  the  chronology  of  this  period  so 
perplexing 

'  They  did  not,'  says  Mr.  Kitto,  '  transmit  their  dignity  to  their  de- 
scendants, neither  did  they  appoint  successors.  They  could  not  enact 
laws  or  impose  taxes  on  the  people,  though  they  made  peace  or  war, 
and  in  their  judicial  capacity  decided  causes  without  appeal.  Yet  all 
this  power  seems  to  have  been  rather  the  result  of  character  and  influ- 
ence, than  of  any  authority  recognized  as  inherent  in  the  office.  No 
salary  or  income  was  attached  to  it,  nor  did  they  receive  emoluments 
of  any  kind.  They  had  no  external  marks  of  distinction ;  they  were 
surrounded  by  no  circumstances  of  pomp  or  ceremony;  they  had  no 
courtiers,  guard,  train,  or  equipage.  They  were,  in  general,  men  of 
moderate  desires,  and  content  to  deserve  well  of  their  country,  without 
seeking  to  aggrandize  or  enrich  themselves.  They  alwa)'^s  considered 
and  conducted  themselves  as  specially  called  of  God,  relying  upon  him 
in  all  their  enterprises,  and  making  it  their  chief  care  to  bring  their 
countrymen  to  acknowledge,  worship,  and  obey  him.  Though  evincing 
in  some  melancholy  instances  the  infirmities  of  human  nature,  yet  they 
were  on  the  whole  models  of  true  patriotism  and  of  moral  worth,  and 
eminently  free  from  the  public  crimes,  which  in  all  ages  have  so  noto- 
riously flown  from  the  possession  and  the  lust  of  power.' 

It  is  worthy  of  remark,  that  the  Carthaginians,  who  were  descended 
from  the  Tyrians,  and  spoke  Hebrew,  called  their  chief  magistrates  by 
the  same  name:  but  the  Latins,  whose  language  lacks  the  sh  of  the  an- 
cient Hebrews  and  Carthaginians,  wrote  the  word  with  a  sharp  s,  and 
adding  a  Latin  termination,  denominated  thein  Suffetes ;  a  class  of  func- 
tionaries very  nearly  resembling  the  archons  of  the  Athenians,  and  the 
dictators  of  the  Romans. 

§  2.  Author  and  Age. 
The  authorship  of  the  book  cannot  be  determined  with  absolute  cer- 
tainty.    Some  ascribe  it  to   Samuel,  some  to   Hezekiah,  and  some  to 
Ezra,  who  is  supposed  to  have  compiled  it  from  the  memoirs  furnished 


INTRODUCTION.  V 

by  the  respective  judges  of  their  oAvn  government.  This  hypothesis  is 
founded  mainly  on  what  is  said  ch.  18.  30,  '  He  and  his  son  were  priests 
to  the  tribe  of  Dan,  until  the  day  of  the  captivity  of  the  land,'  from 
which  it  has  been  imagined  that  it  was  not  written  till  after  the  Baby- 
lonish captivity.  But  this  conjecture  is  evidently  erroneous ;  as  upon 
comparing  Ps.  78.  60,  61,  and  1  Sam.  4.  11,  with  that  passage,  it  ap- 
pears that  the  captivity  intended  by  the  historian  was  a  particular  cap- 
tivity of  the  tribe  of  Dan,  or  of  that  part  of  it  which  was  settled  in  the 
north,  and  which  took  place  about  the  time  the  ark  was  taken  by  the 
Philistines.  Besides,  the  total  absence  of  Chaldee  words  suflSciently 
proves  the  date  of  the  book  to  have  been  several  centuries  anterior  to 
the  great  Babylonish  captivity.  Such  words  are  of  frequent  occurrence 
in  books  known  to  have  been  written  posterior  to  that  event.  Most  of 
the  Jewi.sh  and  Christian  commentators  a.ssign  the  authorship  to  Sam- 
uel ;  probably  because  internal  evidence  places  it  pretty  clearly  about 
his  time,  and  in  his  time  he  is  the  most  likely  person  to  whom  the  writ- 
ing of  it  could  be  ascribed.  Thatit  was  written  after  the  establishment 
of  the  regal  government,  appears  from  the  habit  the  author  has  of  say- 
ing, that  such  and  such  events  happened  in  the  time  when  '  there  was 
no  king  in  Israel ;'  which  renders  it  evident  that  there  was  a  king  when 
he  wrote.  But  that  it  was  written  very  soon  after  the  establishment  of 
kingly  government  is  no  less  clear  from  other  passages.  Thus  we  see, 
from  ch.  1.  21,  that  the  Jebusites  were  still  in  Jerusalem  in  the  time  of 
the  author;  but  this  people  were  expelled  from  that  city  early  in  the 
reign  of  David,  2  Sam.  5.  6.  So  also  in  2  Sam.  11.  21,  there  is  a  dis- 
tinct reference  to  a  fact  recorded  Judg.  9.  53,  wl. ich  affords  another 
proof  that  this  book  was  written  before  the  second  of  Samuel.  On  the 
whole,  there  is  little  doubt  that  the  book  of  Judges  was  composed  in  its 
present  form,  either  in  the  reign  of  Saul  or  during  the  first  seven  years 
of  the  reign  of  David,  and  this  renders  it  more  probable  that  it  was 
compiled  from  the  public  registers  and  records  by  Samuel,  than  by  any 
of  the  other  prophets,  priests,  or  kings,  to  whom  it  has  been  attributed. 

§  3.  Structure  and  Division. 

The  book  is  not  constructed  with  reference  to  the  precise  chronologi- 
cal order  of  the  events  narrated.  It  is  clearly  divisible  into  two  leading 
parts;  the  first  embracing  the  history  of  the  Judges  from  Othniel  to 
Samson,  and  extending  to  the  end  of  the  sixteenth  chapter;  the  other, 
occupying  the  rest  of  the  book,  forms  a  sort  of  appendix,  narrating  cer- 
tain memorable  transactions  which  occurred  not  long  after  the  death  of 
Joshua,  but  which  are  thrown  together  at  the  end  of  the  book,  that  the 
1* 


▼1  INTRODUCTION. 

continuous  thread  of  the  preceding  narrative  might  not  be  interrupted 
What  relates  to  the  two  last  Judges,  Eli  and  Samuel,  is  related  in  the 
following  book. 

§  4.  Chronology. 
The  Chronology  of  this  book  is  exceedingly  embarrassed  and  diffi- 
cult, and  there  is  little  agreement  among  learned  men  respecting  it. 
This  arises  chiefly  from  the  facts  related  being  reckoned  from  different 
eras  which  cannot  now  be  exactly  ascertained  j  and  also  from  judges 
being  thought  by  some  to  be  successive,  whom  others  consider  to  have 
been  contemporary  in  different  parts  of  Palestine.  Without  reciting  the 
details  of  the  different  hypotheses  proposed  to  solve  these  difficnllies,  it 
may  be  sufficient  to  state,  that  Dr.  Hales  makes  the  whole  period  from 
the  death  of  Joshua  to  the  death  of  Samson  to  be  400  years,  while  Ushei 
and  Lightfoot  make  it  not  far  from  300.  After  all  it  is  donbtful  whe- 
ther, from  the  nature  of  the  book,  it  is  possible  to  adjust  the  narrative 
into  a  regular  chronological  series.  It  appears,  for  the  most  part,  to 
have  been  composed  of  loose  historical  memoranda,  having  little  rela- 
tion to  each  other,  and  put  together  by  the  compiler,  like  the  narratives 
of  the  Evangelists  in  the  New  Testament,  without  the  least  view  to  a 
methodical  arrangement.  Accordingly  in  our  remarks  on  the  book  we 
purposely  leave  all  chronological  questions  untouched. 

§  5.  Scope  and  Character. 
The  book  of  Judges  forms  an  important  link  in  the  history  of  the 
Israelites,  and  is  very  properly  inserted  between  the  books  of  Joshua  and 
Samuel,  as  the  Judges  were  ihe  intermediate  governors  between  Joshua 
and  the  kings  of  Israel.  It  furnishes  a  lively  description  of  a  fluctuat- 
ing and  unsettled  people,  a  striking  picture  of  the  disorders  and  dangers 
which  prevailed  in  a  republic  without  magistracy,  when  '  the  highways 
were  unoccupied,  and  the  travellers  walked  through  by-ways,'  when  few 
prophets  arose  to  control  the  people,  and  '  every  one  did  that  which  was 
right  in  his  own  eyes.'  It  exhibits  the  contest  of  true  religion  with 
superstition  ;  displays  the  benefits  that  flow  from  the  former ;  and  re- 
presents the  miseries  and  evil  consequences  of  impiety;  affording,  in 
fine,  a  complete  verification  of  the  warnings  and  predictions  of  Moses, 
that  the  children  of  Israel  should  be  prosperous  or  unfortunate,  accord- 
ing as  they  obeyed  or  violated  the  divine  commands.  From  the  scenes 
of  discord  and  violence  which  darken  this  history,  Paul  has  presented 
us  with  some  illustrious  examples  of  faith,  in  the  instances  of  Gideon, 
Barak,  Samson,  and  Jephthah ;  and  Dr.  Graves  remarks,  that  '  by  a 
superficial  reader,  the  whole  period  under  the  Judges  may  be  easily 


INTRODUCTION.  Vli 

mistaken  for  an  uninterrupted  series  of  idolatries  and  crimes,  from  his 
not  observing  that  the  lapses  which  incurred  punishment,  and  the  divine 
deliverances  which  attended  repentance,  are  related  so  fully  as  to  occupy 
almost  the  whole  narrative;  while  long  periods,  when,  under  the  gov- 
ernment of  the  Judges,  the  people  followed  God  and  the  land  enjoyed 
peace,  are  passed  over  in  a  single  verse,  as  productive  of  no  events 
which  required  a  particular  detail.' 

The  whole  period  is  distinguished  by  a  display  of  extraordinary 
events,  and  by  the  most  glaring  and  miraculous  proofs  of  divine  inter- 
position. The  history  of  God's  government  must  necessarily  be  charac- 
terized by  the  demonstrations  of  his  immediate  agency;  and  the  selected 
instruments  of  his  will  may  well  be  expected  to  exhibit  a  succession  of 
unprecedented  exploits.  It  .should,  however,  be  observed  that  .'lome  of 
the  actions  here  recorded  were  justifiable  only  on  the  supposition  of  a 
divine  warrant,  whicli  superseded  all  general  rules  of  conduct.  With- 
out this,  the  deeds  of  Ehud,  and  of  Jael,  might  be  pronounced  censura- 
ble for  their  treachery,  however  commendable  the  motives  by  which  they 
were  prompted.  In  respect,  too,  to  some  other  incidents,  it  is  obvious  that 
the  sacred  writer  by  no  means  vindicates  all  that  he  relates;  and  that 
the  indiscriminate  massacre  of  the  people  of  Jabesh-Gilead,  and  the  rape 
of  the  virgins  at  Shiloh,  stamped  as  they  are  with  the  evident  marks  of 
injustice  and  cruelty,  cannot  possibly  be  justified  on  the  principles  which 
the  Scriptures  elsewhere  furnish.  In  all  such  cases,  and  in  the  recorded 
characters  of  God's  ministers  in  general  who  are  brought  before  us  in 
this  book,  we  perceive  the  traces  of  human  infirmity;  and  while  we 
discriminate  between  the  lights  and  shades  that  mark  the  picture,  it 
cannot  be  questionable  what  parts  of  their  conduct  we  are  called  to 
imitate  and  what  to  avoid. 

§  6.  Chronological  Arrangeme7it  of  Conlcnts. 
We  have  already  remarked  (§  3),  that  the  book  consists  of  two  dis- 
tinct portions,  of  which  ihe  latter  is  to  be  regarded  as  a  kind  of  appen- 
dix to  the  former.  This  portion,  which  is  composed  of  the  last  five 
chapters,  embraces  the  narrative  of  events  that  occurred  much  earlier 
in  the  thread  of  the  history  than  would  be  inferred  from  their  position 
in  the  order  of  the  book.  The  following  tabular  synopsis  gives  the 
entire  contents,  according  to  a  just  chronological  arrangement. 

Part  I. — Interregnum  after  the  death  of  Joshua. 

1.  The  Israelites  destroy  several  cities  of  the  Canaanites, 

and  make  others  tributary  to  them,  -         -         chapter  I. 

2.  The  people  reproved  by  the  Angel  for  not  exterminating 

the  Canaaniti-sh  nations, II.  1-5, 


VIU  IKTRODUCTION. 

3.  The  character  of  the  people  after  the  death  of  Joshuaj    II.  6-10, 

4.  Introduction  of  idolatry  among  them,     -         -         XVII.  XVIII 

5.  History  of  the  Levile  of  Ephraim ;   the   murder  of  his 

concubine  by  the  Benjamites  of  Gibeah  ;  and  the  war 

of  the  other  tribes  with  them,         -         -         -         XIX-XXL 

6.  The  corruption  of  religion  and  manners  among  the  Is- 

raelites, and  their  intermixture  with  the  Canaanitish 
nations, II.  ll-III.  7. 

Part  II. —  The  History  of  the  Oppressions  of  the  Israelites,  and  their  De- 
liverances by  the  Judges. 

1.  The  servitude  of  the  eastern   Israelites  imder  Ciishan 

Rishathaim,  king  of  Mesopotamia,  and  their  deliver- 
ance by  OthnieT,       III.  8-11. 

2.  Servitude  of  the   eastern   Israelites  under   Eglon,   the 

king  of  Moab,  and  their  deliverance  by  Ehud,  HI.  12-30. 

3.  The  western  Israelites  delivered  by  Shamgar,  -         111.  31. 

4.  Servitude  of  the  northern  Israelites  under  Jabin,  king 

of  Canaan,  and  their  deliverance  by  Deborah   and 

Barak,  -.-..----     IV. 

The  triumphant  song  of  Deborah  and  Barak,     -         -  V. 

5.  The  eastern  and  northern  Israelites  enslaved.by  Midi- 

an,  and  their  deliverance  by  Gideon,  -         -         VI-VIII. 

6.  The  usurpation  and  death  of  Abimelech,  .         .         .     IX. 

7.  The  history  of  the  administration  of  Tola  and  Jair,  X.  1-6. 

8.  The  oppression  of  the  Israelites  by  the  Philistines  and 

Ammonites,  and  their  deliverance  by  Jephthah.     X.  7 -XII.  7. 

9.  The  administration  of  Ibzan,  Elon,  and  Abdon,  XII.  8-15. 
10.   The  oppression  of  the  Israelites  by  the  Philistines,  and 

their  deliverance  by  Samson,  -         -         .  XIII-XVI. 

§  7.   Commentators. 

The  Commentators  upon  this  book  are  for  the  most  part  the  same  as 
those  who  have  undertaken  to  illustrate  the  book  of  Joshua,  and  whom 
the  reader  will  find  enumerated  in  the  Introduction  to  that  book.  Of 
these  the  most  important  are  the  following : — 

Sebastiani  Schmidu  Covimentarius  in  Libriim  Judicvm,  in  quo  prater 
diligentem  lextus  cxplicationem,  pracipua  questiones  ct  loci  communes,  qnos 
vocant,  ad  singula  capita  ct  sub  fmem  appendix  chronologica  adduntur. 
Argentorati.     1706.     4to. 

Of  the  elder  commentators  it  Avould  not  be  easy  to  point  out  a  supe- 
rior to  Schmid.     For  accurate   analysis,  for  strict  and  careful  explica- 


INTRODUCTION.  IX 

lion  of  words  and  phrases,  for  rigid  precisenes?  in  fixing  the  connexion, 
and  for  skill  in  drawing  out  his  didactic  inferences,  he  is  almost  un- 
rivalled. He  is  indeed  prone  to  dwell  unduly  upon  trifles,  but  this  was 
the  fault  of  the  age,  rather  than  of  the  man.  His  works  are  a  rich 
store-house  of  biblical  exposition,  and  the  Commentary  on  Judges  is  the 
most  finished  of  his  productions.  Walch  says  of  it,  in  his  '  Bibli6theca 
Theologica,'  that  it  is  '  a  distinguished  work,  at  the  head  of  all  the  com- 
mentaries which  our  countrymen  have  written.  The  author  treats 
every  thing,  both  words  and  things,  diligently,  learnedly,  and  copiously, 
and  whoever  consults  this  work,  can  easily  dispense  with  all  others.' 
Buddeus,  iu  his  '  Isagoge,'  is  equally  decided  in  his  testimony  to  the 
merits  of  Schmid  as  a  commentator. 

ISicohM  SiERR\Rii  Judices  ei  Rutk  explanati.     Moguntise.     1609.     Fol. 

ViCTORiNi  Strigelh  Llbcr  Judic^im,  argumcntis  et  scholiis  illustratus. 
Lipsiae.      1575,  15S6.     8vo. 

Davidis  CnYTRiEi  111  Iiistoriavi  Judiciimi  populi  Israel  dilucidus  et  per- 
spicuus  commoilarius,  cum  inserta  illius  teniporis  hisloriarum  chronologia. 
Francofurti.      1589.     8vo. 

Jo.  Ad.\mi  Osiandri  Commeniarius  in  Librum  Judicum,  ezhibcns  sacrum 
cum  exegesi  texlum,  leclionum  et  versionum  varietatem,  conciliatas  antilo- 
gias,  ckronologiam,  utiliuvi  quccstionum  solutiones,  objectiones  cum  vindiciis 
observationes  philologicas,  et  locos  communes  doctrinales.  Tubingae. 
1682.     Fol. 

'  To  be  enumerated  among  the  best  interpretations  of  this  book.'    Walch. 

Martini  Buceri  Commentarius  in  Librum  Judicuvi,  Parisiis.  1554, 
1563.      Fol. 

Petri  Martyri  Commentarius  in  Librum  Judicum.  Tiguri.  1561. 
Londini.     1564.     Fol. 

Jacobi  Bonfreri  Comvientarius  in  Josuam,  Judices,  et  Ruth.  Parisiis. 
1631,  1659.     Fol. 

Jo.  Enr.  Graeii  Epislola  ad  clarissm.  vir.  Joannem  Millium,  qua  ostev/- 
ditur,  Libri  Judicum  genuinam  lxx.  interpretum  versionem  earn  esse,  quam 
MS.  codex  Alcxandrinus  exhibet;  Romanam  autcm  editionem,  quod  ad  dic- 
tum librum,  ab  ilia  prorsus  divcrsam,  atque  eandem  cum  Hesychiano  esse. 
Oxonise.      1707.     4to. 

John  Coleridge  Miscellaneous  Dissertatioiis  arising  from  Judg.  xvn. 
and  xvm.     Lond.     1768.     8vo. 

Christ.  Fred.  Schnurrer  R.  Tanchum  Hicrosijlumilam.  ad  libros  Vet. 
Tcstamenti  Comvientarii  Arabici  Specimen,  una  cum  annotationibus  ad 
aliquot  loca  libri  Judicum.     Tuginga?.     1791.     4to. 

Wern.  Carl.  Ludw.  Ziegi.er  Bcmerlungen  iiber  das  Buch  der  Richler 
aus  dem  Gcist  des  Heldenalters  ,•  nebst  Beurtheilung  der  grieschischen  Ver- 


X  INTR0DUCTrO5. 

sionem,  und  ihrer  Ahceichuni(  vom  Originallext ;  in  Aucton's  Theologischen 
Abhandlugen,  ersier  Band.     Gotling.     1791.     8vo.  pp.  262.  seqq. 

Heinr.  Eeerh.  Gottl.  Paulus  Blicke  in  das  Buck  der  Richter,  leahr- 
scheinlich  den  altesten  Rest  anoder  altehebraischen  Literatur,  in  Aactoris 
Theolo^.  Exeget.  Conservatoi-mm,  P,  II.  (Heidelberg,  1822.)  p.  180. 
seqq. 

GoTTL.  LuDW.  Studer  dos  Buck  der  Richter  grammatisch  und  hisiorisch 
erkldrt.     Bern.     183-5.     8vo. 

A  valuable  and  well  digested  work;  devoted  principally  to  philological 
illustration,  and,  after  the  German  fashion,  keeping  studiously  clear  of 
every  practical  remark,  and  of  every  thing,  in  fact,  beyond  the  bare  letter. 

In  addition  to  the  above,  much  valuable  matter  bearing  upon  the  elu- 
cidation of  different  parts  of  this  book,  will  be  found  in  '  Lowth's  He- 
brew Poetry,'  '  Green's  Poetical  Parts  of  the  Old  Testament,' '  Herder's 
Spirit  of  Hebrew  Poetry,'  and  Prof.  Robinson's  Interpretation  of  Judges 
ch.  5,  the  Song  of  Deborah  and  Barak,  in  the  '  Biblical  Repository/ 
No.  III.  June,  1831.  See  also  Schnurrer,  in  '  Eiehorn's  Repert.  vol, 
ix.,  p.  54.  See  a  summary  of  its  contents  in  Actis  Eruditt.  Leips. 
An.  1691,  p.  167;  and  an  essay  by  Schnurrer,  in  Paulus  N.  Repert. 
vol.  i.,  p.  117,  seqq. — Reland,  Dissert,  ii.,  p.  314.  1706.  Hottinger, 
Exercit.  Antimor.  pp.  105.  seqq.  Smeg.  Or.  p.  437.  Hist.  Or.  pp. 
40,  120.  Disp.  Lib.  V.  T.  Supposit,,  No.  I.— Eieg.  Handb.  A.  T. 
vol.  iii,,  p.  18.  seqq. 


THE    BOOK    OF   JUDGES. 


CHAPTER   I. 

jVrOW  after  the  death  of  Josh- 
-»-^  ua  it  came  to  pass,  that  the 
children  of  Israel  *  asked  the 
Lord,  saying.  Who  shall  go  up 

a  Numb.  27.  21.    ch.  20.  18. 


CHAPTER  I. 

1.  After  the  death  of  Joshua.  How 
long  afler  we  have  no  means  of  de- 
termining ;  probably  not  long,  for 
Oihniel,  the  first  judge  after  Joshua's 
decease,  had  been  his  contemporary, 

and  was  the  son-in-law  of  Caleb. 

IT  Asked  the  Lord.  The  original 
phrase  is  the  usual  one  for  consult- 
ing the  oracle,  or  inquiring  by  the 
ministry  of  the  high-priest,  and 
through  the  medium  of  the  Urim 
and  Thummim,  the  will  of  Jehovah 
as  to  the  great  matters  of  duty  and 
policy.  As  we  read  of  no  particu- 
lar person,  who  succeeded  Joshua 
as  commander-in-chief  of  the  Isra- 
elites, it  is  probable  that  every  tribe 
was  governed  by  one  or  more  of  its 
elders  for  a  number  of  years,  and 
that  in  their  wars  with  the  Canaan- 
ites  they  also  were  their  military 
leaders.  As  the  people  were  now 
becoming  more  numerous  and  capa- 
ble of  occupying  a  larger  extent  of 
territory,  they  deemed  it  expedient 
to  renew  the  war,  but  having  no  sin- 
gle head  to  take  the  lead  in  the  en- 
terprise, they  very  properly  sought 
direction  from  above  as  to  the  man- 
ner in  which  the  war  should  be  con- 
ducted.  It  will  be  observed  that  they 


for  us   against  the   Canaanites 
first  to  fight  against  them  ? 

2  And  the  Lord  said,  ''Judah 
shall  go  up :  behold,  I  have  de- 
livered the  land  into  his  hand. 


b  Gen.  49.  8. 


do  not  inquire  what  individual  should 
be  chosen  as  successor  to  Joshua  and 
commander  of  the  forces,  but  which 
of  the  tribes  shall  take  the  preceden- 
cy in  the  expedition.  Whether  each 
tribe  was  ambitious  of  the  honor  or 
fearful  of  the  danger  of  being  first, 
it  is  not  possible  to  determine,  but  by 
common  consent  it  was  resolved  to 
refer  the  matter  to  God,  the  proper 
arbiter  in  every  doubtful  case.  Hap- 
py is  it  for  us  that  we  have  the  same 
infallible  source  of  guidance  to  which 

to  apply  in  all  our  perplexities. 

IT  Who  shall  go  up  for  us  7  The 
common  term  for  a  military  expedi- 
tion. See  Is.  7.  1 ;  Jer.  50.  3.  The 
phrase  '  for  u.s'  puts  the  '  going  up' 
in  relation  to  the  whole  body  of  the 
people.  The  success  of  whatever 
tribe  took  the  lead  would  be  an  ear- 
nest and  assurance  of  the  success 
of  the  rest  in  obtaining  complete 
possession  of  their  respective  al- 
lotments. 

2.  Judah  shall  go  up.  That  is  the 
tribe  of  Judah,  not  a  person  of  this 
name.  So  in  v.  3,  Simeon  stands  for 
the  tribe  of  Simeon,  and  so  also  gen- 
erally in  the  sequel.  The  prece- 
dency was  given  to  Judah,  because 
it  was  the  most  numerous,  powerful, 


12 


JUDGES. 


[B.  C.  1425. 


3  And  Judah  said  unto  Simeon 
his  brother,  Come  up  with  me 
into  my  lot,  that  we  may  fight 
against  the  Canaanites  ;  and  "  I 
likewise  will  go  with  thee  into 
thy  lot.  So  Simeon  went  with 
him. 

c  ver.  17. 


and  valiant  ot  all  the  tribes,  and  that 
which  the  Lord  designed  should  pos- 
sess the  pre-eminence  in  all  respects, 
as  being  the  one  from  which  the 
Messiah  was  to  spring,  and  for  that 
reason  crowned  with  the  '  excellency 
of  dignity'  above  all  its  fellows.  Ju- 
dah therefore  must  lead  in  this  per- 
ilous enterprise;  for  God  not  only 
appoints  service  according  to  tiie 
strength  and  ability  he  has  given, 
but  '  would  also  have  the  burden  of 
Tionor  and  the  burden  of  labor  go 
together.'  Those  who  have  the 
precedency  in  rank,  reputation,  or 
influence,  should  always  be  disposed 
to  go  before  others  in  every  good 
work,  undismayed  by  danger,  diffi- 
culty, or  obloquy,  that  they  may  en- 
courage others  by  their  example. 

IT  I  have  delivered  the  land  into  his 
hand.  Have  determined  that  he  shall 
subdue  it.  Not  the  whole  land,  but 
the  land  or  district  destined  for  his 
inheritance.  This  God  has  so  firmly 
purposed  to  deliver  into  his  hand 
that  it  might  be  considered  as  already 
done,  and  such  assurance  of  victory 
would  naturally  give  courage  for 
the  contest. 

3.  Judah  said  unto  Simeon — come 
up  roifh  me,  &c.  This  proposition 
was  made  to  Simeon  because  these 
tribes  being  descended,  by  their  pro- 
genitors, from  the  same  father  and 
mother,  Jacob  and  Leah,  were  breth- 
ren in  the  strictest  sense,  and  because 


4  And  Judah  went  up,  and  the 
Lord  delivered  the  Canaanitea 
and  the  Perizzites  into  their 
hand  :  and  they  slew  of  them  in 
''Bezek  ten  thousand  men. 

5  And  they  found  Adoni-bezek 
in   Bezek  :     and    they    fought 

(1  1  Sam.  n.  a 

also  the  lot  of  Simeon  fell  within 
that  of  Judah.  This  laid  a  natural 
ground  for  their  union  and  co-opera- 
tion in  the  enterprise.  '  Observe 
here  that  the  strongest  should  not 
despise  but  desire  the  assistance  even 
of  those  that  are  weaker.  It  becomes 
Israelites  to  help  one  another  against 
Canaanites ;  and  all  Christians,  even 
those  of  different  tribes,  to  strengthen 
one  another's  hands  against  the  com- 
mon interests  of  Satan's  kingdom.' 
Henry.  Caleb  was  probably  com- 
mander in  this  war. 

4.  The  Lord  delivered  the  Canaan- 
ites  and  the  Peiizzites.  Or,  Heb. 
'  the  Canaanite,  even  the  Perizzite.' 
It  is  not  clear  that  distinct  tribes  are 

intended. IT  Thnj  slew  of  them  in 

Bezek,  &c.  That  is,  in  the  city  and 
the  adjacent  territory.  This  city  is 
supposed  to  have  been  in  the  tribe  of 
Judah,  though  there  was  another  ly- 
ing to  the  south  of  Beth-shean  (Scy- 
thopolis)  seven  miles  from  Sichem, 
where  Saul  reviewed  his  army  be- 
fore marching  against  Jabesh-Gile- 
ad.  This  verse  is  to  be  considered 
merely  as  a  brief  compend  of  the  nar- 
rative which  is  more  fully  expanded 
in  v.  5.-7.  No  feature  of  the  histori- 
cal style  of  the  Scriptures  is  more 
common  than  this. 

5.  And  they  found  Adoni-bezek. 
That  is,  '  lord  or  king  of  Bezek ;' 
probably  the  common  title  of  the 
kings  of  that  place.      The  original 


B.  C.  1425.] 


CHAPTER  i. 


13 


against  him,  and  they  slew  the 
Canaanites  and  the  Perizzites. 

6  But  Adoni-bezek  fled  ;  and 
they  pursued  after  him,  and 
caught  him,  and  cut  off  his 
thumbs  and  his  great  toes. 


word  !*S?a  viatxa,  found,  is  son>e- 
times  used  to  denote  a/ioatile  encoun- 
ter;  to  atlaclcj  to  surprise,  and  pro- 
bably has  that  sense  here.  The  first 
word  of  this  verse,  'and,'  would  be 
better  rendered  '  for'  in  accordance 
with  the  remark  made  above  respect- 
ing the  drift  of  v.  5-7. 

6.  Cut  ojf  kis  thumbs  and  his  great 
toes.  Heb.  '  the  thnmbs  of  his  hands 
and  of  his  feet.'  Either  by  express 
direction  or  secret  impulse  from 
God,  who  thus  purposed  to  '  mete  to 
liim  the  measure  he  had  meted  to 
others.'  '  The  Hindoos  call  the 
thumb  the  revia-viril,  the  great  fin- 
ger of  the  hand,  and  the  large  toe  is 
named  the  great  finger  of  the  foot. 
*  This  punislmient  was  exceedingly 
common  in  ancient  times,  and  was 
inflicted  principally  on  those  who 
had  committed  some  flagrant  offence 
with  their  hands  and  their  feel.  Thus, 
those  convicted  of  forgery,  or  nu- 
merous thefts,  had  their  thumbs  cut 
oft'.  The  practice  is  abolished,  but 
its  memorj'^  will  remain,  as  it  is  now 
one  of  the  scare-crows  of  the  nursery 
and  domestic  life :  '  If  you  steal  any 
more,  I  will  cut  off  your  thumbs.' 
'  Let  me  find  out  the  thief,  and  I  will 
soon  have  his  thumbs' — Roberts. 
The  loss  of  the  thumbs  would  disa- 
ble them  from  drawing  the  bow  or 
handling  to  advantage  the  sword  or 
the  spear,  and  so  would  in  effect  ut- 
terly incapacitate  them  for  war.  'As 
to  the  loss  of  the  great  toes,  indepen- 
dently of  the  inconvenience  occa- 
2 


7  And  Adoni-bezek  saidjThree- 
score  and  ten  kings,  having  their 
thumbs  and  their  great  toes  cut 
oft",  gathered  Ihcir  meat  under 
my  table ;  'as   I  have  done,  so 

e  Lev.  24. 19.      1  Sam.  15.  33.      Jam.  2.  13. 

sioned  in  the  act  of  running  or  walk- 
ing, the  disabling  effect  to  an  Orien- 
tal is  infinitely  greater  than  to  an 
European.  The  feet  and  toes  are 
much  employed  in  all  the  handicraft 
operations  throughout  the  East  and 
in  many  cases  the  loss  of  the  great 
toes  would  completely  disqualify  a 
man  from  earning  his  subsistence. 
Besides  the  many  little  active  opera- 
tions which  they  are  tutored  to  exe- 
cute, the  artisans,  as  they  work  with 
their  hands,  seated  on  the  ground, 
hold  fast  and  manage  all  their  work 
with  their  feet  and  toes,  in  which  the 
great  toes  have  a  very  prominent 
duty  to  perform.  "Ward,  in  his  '  View 
of  the  Hindoos.'  has  fully  shown  to 
what  excellent  uses  the  toes  are  ap- 
plied in  India.  '  They  are  .second- 
hand fingers;  they  are  called  feet- 
fingers  in  Bengalee.  In  his  own 
house  a  Hindoo  makes  use  of  ihem 
to  fasten  a  clog  to  his  feet  by  means 
of  a  button,  which  slips  between  the 
two  middle  toes.  The  tailor,  if  he 
does  not  thread  his  needle,  certainly 
twists  his  thread  with  them.  The 
cook  holds  his  knife  with  his  toes 
while  he  cuts  fish,  vegetables,  &c. 
The  joiner,  the  weaver,  &c.,  could 
not  do  without  them ,  and  almost 
every  native  has  twenty  different 
uses  for  his  toes.' — Pict.  Bible. 

7.  Three-score  and  te?i  kings,  &c. 
Not  perhaps  all  at  one  time,  but  first 
and  last,  during  his  whole  reign.  It 
would  seem  that  wasting  civil  wars 
had  very  much  prevailed  among  the 


14 


God  hath  requited  me.  And 
they  brought  him  to  Jerusalem, 
and  there  he  died. 


JUDGES.  [B.  C.  1425. 

8  (Now  4he  children  of  Judah 
had   fought  against  Jerusalem, 

f  See  Josh.  15.  6.3. 


Canaanites  previous  to  the  arrival  of 
the  Israelites,  and  this  circumstance 
probably  tended  to  facilitate  their 
conquests.  '  Judah,'  says  Lightfoot, 
'  in  conquering  Adoni-bezek  did  in 
effect  conquer  seventy  kings.'  In 
the  case  of  this  cruel  tyrant  we  can- 
not fail  to  perceive  the  uncertainty 
of  human  greatness.  The  mighty 
potentate  is  here  reduced  to  the  con- 
dition of  a  prisoner,  to  the  very  ex- 
tremity of  meanness  and  disgrace  ; 
showing  that  pre-eminence  in  station 
often  leads  only  to  a  sad  pre-emi- 
nence in  misery  and  distress.  '  Let 
not  the  highest  be  proud,  nor  the 
strongest  secure,  for  they  know  not 
how  low  they  may  be  brought  before 

they  die.' — Henry. U   ^.'!  I  have 

done,  so  God  hath  requited  me.  A 
striking  acknowledgment,  extorted 
from  a  guilty  conscience,  of  the  re- 
tributive justice  of  Heaven.  '  When 
God's  judgments  awaken  the  con- 
science we  shall  own  his  righteous- 
ness, and  stand  self-condemned  be- 
fore him.' — Haweis.  What  pretences 
he  had  for  warring  against  these 
kings,  we  know  not ;  but  thus  to  in- 
sult over  the  misfortunes  of  the  van- 
quished, to  maim  their  persons,  and 
compel  them,  like  dogs,  to  gather  up 
the  crumbs  from  under  his  table,  ar- 
gued a  degree  of  cruelty  which  one 
could  scarcely  have  conceived  to 
exist  in  a  rational  being.  As  the 
personal  injuries  he  had  inflicted 
would  of  cour.se  disable  them  from 
harming  him  as  long  as  they  were 
kept  in  bondage,  thus  to  sport  him- 
self in  their  miseries,  was  a  conduct 
of  pure  gratuitous  cruelty,  and  could 


have  proceeded  only  from  the  most 
barbarous  and  brutal  dispositions. 
But  we  have  cause  to  be  humbled 
for  human  nature  that  such  propen- 
sities still  adhere  to  it.  This  is  evi 
dent  from  the  pleasure  which  child- 
ren often  take  in  torturing  insects 
and  animals,  and  in  vexing  and  ty- 
rannizing over  those  who  are  weaker 
than  themselves — a  disposition  which 
in  after  life  displays  itself  in  a  fond- 
ness for  despotic  sway,  in  a  vindic- 
tive spirit,  and  in  a  career  of  ruthless 
ambition.  But  God  is  known  by  the 
judgments  that  he  executeih,  and  this 
cruel  Canaanite  was  in  his  turn 
made  to  feel  the  anguish  which  he 
had  so  wantonly  inflicted  upon  oth- 
ers. The  Israelites  were  led  to  deal 
with  him  on  the  principle  of  their 
own  law  of  retaliation,  '  an  eye  for 
an  eye,  a  tooth  for  a  tooth,'  &c. ; 
although,  as  it  would  have  been  in- 
consistent with  those  gracious  affec- 
tions which,  as  the  Lord's  chosen 
people,  they  were  boimd  to  exercise, 
they  did  not  reduce  him  to  the  same 
ignominy  or  insult  over  him  with 
the  same  arrogance  that  he  had 
shown  towards  others.  Thus  it  is 
that  God  sometimes  makes  men's 
punishments  to  correspond  with  their 
crimes ;  and  in  this  case,  notwith- 
standing all  the  feelings  of  humani- 
ty, we  cannot  but  acquiesce  in  the 
judgment  that  befel  him,  or  help 
being  conscious  of  a  secret  satisfac- 
tion that  the  same  evils  he  had  so 
cruelly  inflicted  upon  others  should 
be  brought  home  to  himself 

8.    Had  fought  against  Jerusalem 
and  had  taken  it.      This  event  of 


B.  C.  1425.] 


CHAPTER   I. 


15 


and  had  taken  it,  and  smitten  it 
with  the  edge  of  the  sword,  and 
set  the  city  on  fire.) 

9  «And  afterward  the  children 
of  Judah  went  down  to  fight 
against  the  Canaanites  that 
dwelt  in  the  mountain,  and  in 
the  south,  and  in  the  valley. 

10  And  Judah  went  against 
the  Canaanites  that  dwelt  in 
Hebron  :  (now  the  name  of  He- 

eJosh.  10.36.  and  11.21.  and  15. 13. 


prior  occurrence  is  mentioned  here 
to  intimate  how  it  happened  that  they 
were  able  to  convey  the  captive  king 
to  Jerusalem.  It  was  because  they 
had  before  taken  that  city,  and  it 
was  now  in  their  possession.  The 
reason  of  removing  him  thither  was 
perhaps  to  make  him  a  more  public 
spectacle  of  the  just  judgments  of 
God  against  barbarous  and  blood- 
thirsty tyrants.  But  though  the  city 
is  said  to  have  been  taken,  yet  the 
hill  of  Zion,  as  appears  from  the 
sub.sequent  history,  was  still  held  by 
the  Jebusites  till  the  time  of  David. 

IT   Set  the  city  on  fire.      Heb. 

TDKS  iniUJ  *1^5n  hair  shillehu  baesh, 
cast  the  city  into  the  fire;  an  inverted 
phraseology,  peculiar  to  the  Hebrew. 
Thus  Ps.  74.  7,  '  They  have  cast  fire 
into  the  sanctuary ;'  Heb.  '  they  have 
cast  thy  sanctuary  into  the  fire.'  Joel, 
3.-18,  'The  hills  shall  flow  with 
milk ;'  Heb.  '  milk  shall  flow  with 
hills.'  This  burning  the  city  or  a 
part  of  it,  was  probably  in  token  of 
their  detestation  of  the  idolatry  which 
had  been  practised  there. 

9.  Went  down  to  fight,  &c.  That 
is,  descended  to  the  hill-country  ly- 
ing south  of  Jerusalem. 

10.  And  Judah  went  down  against 


bron  before  was  ^  Kirjath-arba :) 
and  they  slew  Sheshai,  and 
Ahiman,  and  Talmai. 

1 1  '  And  from  thence  he  went 
against  the  inhabitants  of  Debir ; 
and  the  name  of  Debir  before 
was  Kirjath-sepher : 

12  "And  Caleb  said,  He  that 
smiteth  Kirjath-sepher,  and  tak- 
eth  it,  to  him  will  I  give  Achsah 
my  daughter  to  wife. 

!■  Josh.  14.  15.  and  15. 13,  14.  i  Josh.  15. 15. 
k  Josh.  15.  16,  17. 


the  Canaanites,  &c.  That  is,  under 
the  conduct  of  Caleb,  as  we  learn 
from  Josh.  15.  14-19,  where  sub- 
stantially the  same  account  with  the 
present  occurs.  How  this  has  hap- 
pened, whether  the  writer  of  Judges 
took  this  narrative  from  Joshua,  or 
the  writer  of  Joshua  inserted  his  from 
Judges,  it  is  impossible  to  determine. 
That  both  accounts  relate  the  same 
events  there  can  be  no  doubt,  but 
whether  those  events  occurred  before 
or  after  the  death  of  Joshua,  is  a 
point  which  we  despair  of  ever  hav- 
ing satisfactorily  settled.  As  the 
discussion  of  the  question  would  en- 
cumber our  pages  with  matter  of 
little  profit  to  the  general  reader,  we 
waive  it  entirely  without  oflfering  an 

opinion. IT    Slew     Sheshai,    and 

Ahiman,  and  Talmai.  In  the  paral- 
lel passage.  Josh.  15.  14,  Caleb  is 
said  merely  to  have  '  driven  out' 
these  sons  of  Anak.  The  probability 
is,  that  the  words  before  us  give  the 
true  sense,  and  that  they  were  actu- 
ally slain.  An  enemy  driven  out  is 
not  necessarily  understood  to  be  .slain, 
but  whoever  is  slain  is  virtually 
driven  out,  by  being  expelled  from 
among  the  living. 

11—15.    See  on  Josh.  15.  15-lA 


16 


JUDGES. 


[B.  C.  1444. 


13  And  Othniel  the  son  of  Ke- 
naz,  'Caleb's  younger  brother, 
took  it  :  and  he  gave  hun  Ach- 
sah  his  daughter  to  wife. 

14  ™  And  it  came  to  pass,  when 
she  came  to  him,  that  she  moved 
him  to  ask  of  her  father  a  field  : 
and  she  lighted  from  off  her  ass  ; 
and  Caleb  said  unto  her,  What 
wilt  thou  ? 

15  And  she  said  unto  him, 
"Give  me  a  blessing  :  for  thou 
hast  given  me  a  south  land ;  give 
me  also  springs  of  water.     And 


I  ch.  3.  9. 
33.  11. 


1  Josh.  15.  18,  19.       "  Gen. 


16.  The  children  of  the  Kenite,  Clo- 
ses' father  in-laio.  That  is,  of  Jeth- 
ro ;  but  why  he  is  called  the  Kenite 
it  is  not  easy  to  say.  The  probabil- 
ity is,  that  he  inhabited  the  country 
occupied  by  a  people  of  this  name. 
Num.  ^4.  21  22,  and  on  this  account 
in  process  of  time  came  to  be  distin- 
guished by  the  same  appellation. 
Whether  Jethro  himself  accompa- 
nied Israel  into  Canaan,  according  to 
Moses'  invitation,  Num.  10.  32,  is 
not  clear,  but  that  his  posterity  did  is 
certain.  After  their  arrival,  they  at 
first  pitched  their  tents  near  Jericho, 
called  also  '  the  city  of  Palm  trees,' 
which  lay  in  the  lot  of  Benjamin, 
and  here  remained  during  the  life- 
time of  Joshua.  After  his  death, 
for  reasons  now  unknown,  they  unit- 
ed with  the  tribe  of  Judah,  and  Avent 
with  them  to  attack  Arad.  After  the 
conquest  of  that  country,  the  Kenites 
established  themselves  there  and  re- 
mained in  it  mingled  with  the  Amal- 
ekites,  and  leading  a  quiet  life  re- 
mote from  public  afTairs,  till  the  days 
of  Saul.  When  this  king  received 
a  commandment  from  God  to  destroy 


Caleb  gave  her  the  upper  springs, 
and  the  nether  springs. 

16  "And  the  children  of  the 
Kenite,  Moses'  father-in-law, 
went  up  out  ^of  the  city  of  palm- 
trees  with  the  children  of  Judah 
into  the  wilderness  of  Judah, 
which  lielh  in  the  south  of 
■^  Arad  ;  "■  and  they  Avent  and 
dwelt  among  the  people. 

17  ^And  Judah  went  with  Si- 
meon his  brother,  and  they  slew 
the  Canaanites  that  inhabited 
Zephath,  and  utterly  destroyed 

0  ch.  4.  11,  17.  1  Sam.  15.  6.  1  Chron.  2.  55. 
Jer.  35.  2.  p  Deut.  34.  3.  4  Numb.  21.  1. 
r  Numb.  10.  -.ii.    s  ver.  3. 


the  Amalekites,  he  sent  a  message 
to  the  Kenites  to  depart  from  among 
them,  as  God  would  not  destroy 
them  with  that  devoted  people.  From 
them  descended  Hemath,  the  father 
of  the  house  of  Rechab,  of  whom 
we  have  so  interesting  an  account, 

Jerem.  35. II  Arad.  Of  thi>  place 

see  on  Num.  21.  1. IT  And  they 

went  and  dwelt,  &c.  That  is,  the 
greatest  part  of  them.  Some  few 
families  were  dispersed  in  other  pla- 
ces, as  we  find  the  tent  of  Jael,  who 
was  of  this  stock,  far  to  the  norih,  in 
the  tribe  of  Naphtali,   when  Sisera 

took   shelter  there,    ch.   4.    17. 

IT  Among  the  people.  Heb.  Qyn  TiS 
eth  haam,  that  people ;  viz.  the  child- 
ren of  Judah  resident  there.  '  They 
who  willingly  share  with  God's  Is- 
rael in  their  sufferings  in  the  wil- 
derness, shall  share  also  with  them 
in  the  inheritance  in  glory.' — Haweis. 
17.  And  Judah  loent  ivith  Simeon, 
&c.  According  to  previous  com- 
pact, V.  3.  The  thread  of  the  narra- 
tive which  had  been  interrupted  lor 
the  purpose  of  introducing  the  fore- 
going account  of  Caleb  and  Othniel, 


B.  C.  1425.] 


CHAPTER    I. 


17 


it.     And  the  name  of  the  city 
was  called  'Hormah. 

18  Also  Judah  took  "Gaza 
with  the  coast  thereof,  and  As- 
kelon  with  the  coast  thereof, 
and  Ekron  with  the  coast  thereof. 

t  Num.  21.  3.    Josh.  19. 4..    u  Josh.  U.  22, 


is  here  resumed. IT  Slew  tJie  Ca- 

naaniles  that  inhabited  Zephath.  A 
valley  called  Zephathah,  is  mention- 
ed 2  Chion.  14.  19,  as  lying  near 
Mareslia  in  the  southern  section  of 
Judah,  where  Asa  gained  a  signal 
victory  over  the  Ethiopian  army. 
This  is  probably  the  same  place.  It 
■was  now  destroyed  in  pursuance  of 
a  vow  taken  by  Israel  before  the 
death  of  Moses,  Num.  21.  1-3,  and 
which  for  some  reason  they  had  de- 
layed to  perform  till  this  time.  This 
seems  likely  from  the  fact  that  the 
same  name,  '  Hormath,'  importing 
iMer  destruction,  is  there  also  bestow- 
ed upon  the  devoted  region,  and  we 
can  otherwise  see  no  particular  rea- 
son for  making  Zephath  an  anathe- 
ma on  this  occasion.  Arad  appears 
not  to  have  been  so  much  the  name 
of  a  city,  as  of  a  tract  of  couniry  em- 
bracing a  number  of  cities,  of  which 
perhaps  Zephath  was  the  principal. 
18.  Took  Gaza  irilk  the  coast 
thereof.  "With  the  adjoining  territory 
thereof;  and  so  in  what  follows. 
Having  conquered  the  south,  they 
turned  their  arms  towards  the  Philis- 
tines' country  in  the  west.  These 
cities  it  is  said  they  '  took,'  but  it  is 
not  said  that  they  slew  the  inhabit- 
ant.«,  as  they  ought  to  have  done. 
They  probably  contented  themselves 
with  making  them  tributary,  and  as 
a  consequence  of  their  ill-judged 
lenity,  they  afterwards  recovered 
strengtli,    expelled    their    invaders, 


19  And  ^the  Lord  was  with 
Judah  ;  and  he  drave  out  the  in" 
habitants  of  the  mountain  ;  hut 
could  not  drive  out  the  inhab- 
itants of  the  valley,  because 
they  had  ^  chariots  of  iron. 

X  ver.  2.    2  Kings  18.  7.    y  Josh.  17.  16,  18. 

and  remained  for  ages  an  almost  in- 
cessant source  of  annoyance  and 
vexation  to  the  Israelites. 

19.  Drave  out  the  inhabitants  of 
the  mountain.  Or,  Heb.  '\r-\7\  nx  :a"l"> 
yoreshethhahar,  possessed  the  moun- 
tain. The  idea  of  the  original  how- 
ever is,  possessing  in  consequence  of 
a  previous  expulsion.  If  the  former 
sense  of  '  driving  out'  be  retained, 
mountain,  i.  e.  the  mountainous  re- 
gion, is  of  course  used  for  mountain- 
eers, or  the  inhabitants  of  the  moun- 
tain, as  the  name  of  a  country  or 
city  often  stands  for  its  occupants. 
In  tiie  "parallel  member  of  the  sen- 
tence   immediately    following^     the 

word  'inhabitants' is  expressed. 

IT  Bui  could  not  drive  out,  &c.  That 
is,  Judah  could  not.  The  reason 
why  they  could  not  was  their  unbe- 
lief. Had  they  duly  confided  in  om- 
nipotence, the  chariots  of  iron  would 
have  been  no  more  of  an  obstacle  to 
them  than  chariots  of  straw.  But 
although  on  a  former  occasion,  Josh. 
11.  4-9,  they  had  seen  how  complete 
was  the  victory  which  Joshua,  rely- 
ing upon  God,  had  obtained  over 
these  engines  of  war,  yet  now  they 
weakly  suffer  their  fears  to  prevail 
over  their  faith,  and  instead  of  trust- 
ing God  under  apparent  disadvan- 
tages, they  meanly  withdraw  their 
forces,  when  one  bold  stroke  would 
have  completed  their  victories.  So 
with  believers,  when  they  view  out- 
ward difficulties    with  the   eye    of 


IS 


JUDGES. 


[B.  C.  1425. 


20  'And  they  gave  Hebron 
unto  Caleb,  as  Moses  said  :  and 
he  expelled  thence  the  three 
sons  of  Anak. 

21  'And  the  children  of  Ben- 
jamin did  not  drive  out  the  Je- 

z  Num.  14.  24.  Deut.  1.  36.  Josli.  14.  9, 
1.3.  and  15.  13,  14.  a  See  Josh.  15.  63,  an.l 
is:  28. 


sense,  and  forget  the  almighty  power 
of  God  ;  their  hearts  grow  discour- 
aged, their  expectations  feeble,  and 
their  attempts  timid  and  wavering  ; 
and  then  no  wonder  they  do  not  pros- 
per, for  in  proportion  to  our  faith 
will  be  our  vigor,  zeal,  and  success. 
The  Chal.  paraphrast  renders  the 
verse ;  '  And  the  Word  of  Jehovah 
was  in  the  support  of  the  house  of 
Judah,  and  they  extirpated  the  in- 
habitants of  the  mountains ;  but 
afterwards,  when  they  sin-ned,  they 
were  not  able  to  extirpate  the  inhab- 
itants of  the  plain  country,  because 
they  had  chariots  of  iron.' 

20.  And  they  gave  Hebron  unto  Ca- 
leb, &c.  We  have  little  doubt  that 
the  true  design  of  inserting  this  verse 
in  this  connexion  is  lost  sight  of,  by 
the  present  mode  of  rendering.  Let 
the  verb  be  translated  in  the  pluper- 
fect tense,  '  had  given,'  and  the  drift 
is  obvious.  It  is  as  if  the  writer  had 
said,  '  Although  they  had  some  time 
before  given  Hebron  to  Caleb,  and 
he  had  expelled  thence  the  tliree  gi- 
gantic sons  of  Anak,  who  were  deem- 
ed the  most  formidable  and  invinci- 
ble of  all  the  old  inhabitants  of  Ca- 
naan, and  though  his  success  ought 
to  have  been  regarded  as  a  pledge 
and  earnest  of  their  own,  let  the  op- 
posing power  have  been  what  it 
might,  yet  notwithstanding  this  pre- 
cedent, they  ignobly  failed  in  the 


busites  that  inhabited  Jerusalem ; 
but  the  Jebusites  dwell  with  the 
children  of  Benjamin  in  Jerusa- 
lem unto  this  day. 

22  And  the  house  of  Joseph, 
they  also  went  up  against  Beth- 
el :  ""and  the  Lord  was  with 
them. 

b  ver.  19. 


achievement  of  a  conquest  equally 
easy.'  Understood  in  this  sense,  the 
words,  instead  of  being  an  unmeaning 
repetition  of  an  incident  frequently 
mentioned  before,  are  in  fact  a  tacit 
but  severe  rebuke  of  the  cowardice 
and  pusillanimity  of  the  nalion. 

21.  The  children  of  Benjamin  did 
not  drive  out  the  Jebiisitcs.  Jerusa- 
lem was  .situated  partly  in  the  tribe 
of  Judah,  and  partly  in  that  of  Ben- 
jamin ;  the  northern  part  belonging 
to  the  latter  tribe,  the  .-southern  to  the 
former.  This  will  account  for  the 
fact,  that  what  is  here  said  of  Ben- 
jamin, is,  in  Josh.  15.  63,  said  of  Ju- 
dah. It  was  owing  to  the  most  cul- 
pable remissness  on  the  part  of  the 
tribe  of  Benjamin  that  these  Jebu- 
sites were  not  expelled  from  their 
.strong-hold.  As  the  Jebusites  dwelt 
in  Jerusalem  till  the  days  of  David, 
and  the  author  of  this  book  states 
them  to  have  been  in  possession  of 
Jerusalem  when  he  wrote,  therefore 
this  book  was  certainly  written  ie/ore 
the  reign  of  David,  or  before  the 
date  of  his  capture  of  that  part  of  the 
city. 

22.  The  house  of  Joseph — ivent  up. 
That  is,  the  tribe  of  Ephraim,  as  ap- 
pears from  the  contrary  affirmation 

respecting  Manasseh. IT  The  Lord 

was  with  them.  Another  mode  of 
saying  that  they  were  eminently  suc- 
cessful in  the  expedition.     The  pre- 


B.  C.  1425.] 


CHAPTER  I. 


19 


23  And  the  house  of  Joseph 
'sent  to  descry  Beth-el.  Now  the 
name  of  the  city  before  was  '^  Luz. 

24  And  the  spies  saw  a  man 
come  forth  out  of  the  city,  and 
they  said  unto  him,  Show  us, 
we  pray  thee,  the  entrance  into 

c  Josh.  2.  1,  and  7.  2.  ch.  18.  2.  d  Gen. 
28.  19. 


sence  of  God  with  us  in  our  conflicts 
is  the  strongest  assurance  of  triumph. 
Chal.  '  The  Word  of  the  Lord  was 
their  Helper  ;'  i.  e.  Christ. 

23.  Se?U  to  descry  Bethel.  Heb. 
'  sent  to  descry,  or  explore  in  Bethel.' 
That  is,  in  the  region  or  tract  imme- 
diately surrounding  the  city.  The 
primary  .sense  of  the  original  is  to 
make  a  circuit,  especially  with  a  view 
to  spy,  explore,  or  reconnoitre.  From 
this  the  native  import  of  the  word, 
and  from  the  term  made  use  of  in 
the  next  verse  to  designate  the  per- 
.sons  in  question,  there  is  little  doubt 
that  the  language  implies  the  con- 
stant employment  of  a  number  of  per- 
sons in  this  service,  their  being  ap- 
pointed to  keep  steadily  on  the  watch. 
We  cannot  otherwise  account  for  the 

use  of  the  particle  '  in.' IT  Lmz. 

See  on  Gen.  28. 19. 

24.  And  the  spies  saw  a  man,  &c. 
Heb.  13"^1?aTCn  hashshomerim,  the 
guards,  the  watchmen ;  implying 
that  there  was  a  stationary  watch 
placed  in  the  vicinity  of  the  city  to 
observe  its  movements,  to  note  if  any 
came   out,  and  to  apprehend  them. 

IT  Sho7v  us — the  entrance  into  the 

city.  Not  the  gate,  the  common 
avenue,  which  there  could  be  no 
difficulty  in  finding,  but  some  weak 
point,  where  an  entrance  could  be 
effected  with  least  danger  and  diffi- 
culty.  IT  We  will  show  thte  mercy. 


the  city,  and  '  we  will  show  thee 
mercy. 
25  And  when  he  showed  them 
the  entrance  into  the  city,  they 
smote  the  city  with  the  edge  of 
the  sword  :  but  they  let  go  the 
man  and  all  his  family. 

e  Josh.  2.  12,  14. 


This  confirms  the  opinion  that  the  Is- 
raelites might  spare  the  lives  of  such 
Canaanites  as  either  submitted  to 
become  bondmen  and  renounced 
idolatry,  or  emigrated  into  other  re- 
gions, as  was  the  case  with  this  in- 
dividual and  his  family.  See  on 
Josh.  11.  19. 

25.  And  when  he  showed  them  the  en- 
trance, Sic.  We  do  not  feel  prepar- 
ed with  Adam  Clarke  to  pronounce 
the  conduct  of  this  man  '  execrable, 
taken  in  whatever  light  we  choose,' 
without  knowing  more  of  the  real 
motives  by  which  he  was  actuated 
in  giving  the  intelligence  he  did.  It 
is  possible  he  might  have  done  it 
from  the  conviction  that  '  the  Lord 
was  with  them,'  and  that  by  hi>  gift 
the  land  was  theirs  of  right,  and  then 
the  same  reasons  which  justified  Ra- 
hab  in  entertaining  those  whom  she 
knew  to  be  the  enemies  of  her  coun- 
try, but  the  friends  of  God,  would 
justil'y  him.  Yet  the  fact  that  he  did 
not,  when  set  at  liberty,  like  Rahab, 
unite  his  interests  with  the  worship- 
pers of  Jehovah,  but  retired  to  his 
countrymen  in  another  region,  ar- 
gues against  him,  and  leads  us  rather 
to  infer,  that  he  was  influenced  more 
by  fear  than  by  faith  in  acting  the 
part  of  an  informer.  In  that  case 
we  are  not  called  to  pass  judgment 
on  his  conduct  at  all,  but  leave  him 
in  the  hands  of  Him  who  knows  bot« 


20 


JUDGES. 


[B.  C.  1425. 


26  And  the  man  went  into  the 
land  of  the  Hitiiles,  and  built  a 
city,  and  called  the  name  thereof 
Luz  :  which  is  the  name  there- 
of unto  this  day. 

27  IT  Neither  did  Manasseh 
drive  out  the  inhabitants  o/Beth- 
shean  and  her  towns,  nor  Taanach 
and  her  towns, nor  the  inhabitants 
of  Dor  and  her  towns,  nor  the 
inhabitants  of  Ibleam  and  her 
towns,  nor  the  inhabitants  of 
Megiddo  and  her  towns ;  but 
the  Canaanites  would  dwell  in 
that  land. 

28  And  it  came  to  pass  when 
Israel  was  strong,  that  they  put 

f  Josh.  17.  11, 12, 13. 

ter  than  we  do  how  to  discriminate 
between  the  claims  of  allegiance  to 
one's  country  and  of  the  principle  of 
self-preservation. 

26.  Went  into  the  land  of  the  Ilit- 
tifes.  Probably  some  place  without 
the  bounds  of  the  promised  land,  per- 
haps in  Arabia,  where  Josephus 
mentions  a  ciiy  called  Lnssa  (Luz.) 
Antiq.  B.  14.  ch.  2.  The  man  him- 
self was  perhaps  a  Hittite,  and  to 
perpetuate  the  name  of  his  citj^,  he 
called  the  new  one,  which  he  now- 
founded,  after  the  ancient  name  of 
Bethel. 

27.  Neither  did  Manasseh  drive 
out.  That  is,  possess  by  dispossess- 
ing, the  true  sense  of  the  original,  as 
already  remarked,  v.  19.  On  the 
situation  of  Beth-shean,  and  the 
other  towns  recited  here,  see  on  Josh. 

17.  11. TT  And  her  toions.   Heb. 

iT^m33  benotheha,  her  datighters, 
i.  e.  her  dependent  places,  her  adja- 
cent villages. IT  The   Canaanites 

would  dwell  in  that  land.    On  this 


the    Canaanites  to  tribute,  and 
did  not  utterly  drive  ihtni  out. 

29  ir  "Neitiier  did  Ephiaim 
drive  out  the  Canaanites  that 
dwelt  in  Gezer ;  but  the  Canaan- 
ites dwelt  in  Gezer  among  them. 

30  T^  Neither  did  Zebu  lun  drive 
out  the  inhabitants  of  Kitron, 
nor  the  ''inhabitants  of  Nahalol; 
but  the  Canaanites  dwelt  among 
them,  and  became  tributaries. 

31  H  '  Neither  did  Asher  drive 
out  the  inhabitants  of  Accho, 
nor  the  inhabitants  of  Zidon,  nor 
of  Ahlab,  nor  of  Achzib,  nor  of 
Helbah,  nor  of  Aphik,  nor  of 
Rehob  : 

g  Jo.-h.  16.  10.  1  Kings  9.  16.  ii  Josh.  19. 
15.     1  Josli.  19.  ;i4-30. 


remarkable    and    very     expressive 
phraseology,  see  on  Josh.  17.  12. 

28.  When  Israel  was  strong.  &c. 
The  fact  of  their  ability  aggravated 
the  crime  of  their  neglect,  and  it  is 
probably  with  a  view  to  intimate 
this,  that  the  circumstance  of  iheir 
becoming  strong  is  mentioned.  Thus 
their  sin  prepared  its  own  punish- 
ment, and  the  love  of  present  ease 
became  the  source  of  perpetual  dis- 
quiet in  after  times.  Thus  shall  we 
ever  fare  by  neglecling  present  op- 
portunities, through  sinful  self-in- 
dulgence and  failing  to  bring  under 
our  enemies  when  they  are  in  our 
power.     See  on  Josh.  17.  13. 

29.  The  Canaanites  dwelt  aynong 
them.  Intimating,  perhaps,  that  they 
allowed  them  a  quiet  settlement  and 
indulged  them  in  the  privileges  of  an 
unconquered  people,  not  even  mak- 
ing them  tributary. 

32.  The  Asherites  dioelt  among  the 
Canaanites.  As  it  is  not  usual  to  say 
of  a  larger  number  that  it  dwells 


B.  C.  1425.] 


CHAPTER  II. 


21 


32  But  the  Asherites  ''  dwelt 
among  the  Canaanites,  the  in- 
habitants of  the  land  :  for  they 
did  not  drive  them  out. 

33  '  Neither  did  Naphtali  drive 
out  the  inhabitants  of  Beth-she- 
mesh,  nor  the  inhabitants  of 
Beth-anath;  but  he  "'dwelt 
among  the  Canaanites,  the  in- 
habitants of  the  land  :  neverthe- 
less, the  inhabitants  of  Beth-she- 
mesh  and  of  Beth-anath  "became 
tributaries  unto  them. 

34  And  the  Amorites  forced 
the  children  of  Dan  into  the 
mountain  :  for  they  would  not 

k  Ps.  105.34,  35.  1  Josh.  19.  38.  m  ver.  32. 
n  vcr.  30. 


among  a  smaller,  the  inference  in 
regard  to  Asher  and  Naphtali  is, 
(hat  they  expelled  comparatively  but 
few  of  the  Canaanites,  leaving  them 
in  fact  a  majoritij  of  the  population. 
With  most  of  the  other  tribes,  the 
case  appears,  for  a  considerable  time 
at  least,  to  have  been  different.  See 
on  ch.  3.  5. 

3i.  XA?  Amorites  forced  the  child- 
ren of  Dan  into  the  mountain.  That 
is,   into  the   mountainous    parts    of 

their  lot. IT  Would  not  sujfcr  them 

to  come  down  to  the.  valley.  To  the 
lower  country,  or  the  plains,  proba- 
bly by  reason  of  their  iron  chariots. 

35.  Would  dwell  in  mount  Heres, 
&c.  Not  content  with  the  posses- 
sion of  the  valleys,  they  in  three  in- 
stances at  least  made  themselves  for 
a  while  masters  of  the  mountains, 
but  this  portion  of  them,  by  the  sea- 
sonable assistance  of  the  descendants 
of  Joseph,  were  checked  in  their  pro- 
gress, confined  within  narrower  lim- 
its, and  compelled  to  pay  tribute. 
But  the  Danites,  as  a  whole,   were 


sutFer   them  to  come  down   to 
the  valley : 

35  But  the  Amorites  would 
dwell  in  mount  Heres  "in  Aija- 
lon,  and  Shaalbim :  yet  the 
hand  of  the  house  of  Joseph 
prevailed,  so  that  they  became 
tributaries. 

36  And  the  coast  of  the  Amo- 
rites teas  Pfrom  the  going  up  to 
Akrabbim,  from  the  rock,  and 
upward 

CHAPTER  II. 

ND  an  angel  of  the  Lord 
came  up  from   Gilgal  *to 

o  Jo.sh.  19.  42.     p  Num.  34.  4.   Josh.  15.  3. 
ver.  5. 


so  pressed  and  straitened  by  these 
Araoritish  hordes,  that  they  were 
finally  induced  to  enlarge  their  pos- 
sessions by  seeking  new  quar:ers  in 
a  remote  part  of  the  land,  ch.  18.  1 ; 
Josh.  19.  47. 

3G  And  the  coast  of  the  Amorites 
v:as,  &c.  wThat  is,  the  territory,  the 
country  occupied.  The  scope  of  this 
verse  seems  to  be  to  intimate  that 
it  was  not  surprising  that  the  Amo- 
rites were  such  a  formidable  enemy 
to  Israel,  when  it  is  considered  that 
they  were  a  powerful  and  numerous 
race,  inhabiting  a  territory  that  ex- 
tended from  the  soulhern  limits  of 
Canaan  (Akrabbim,  Josh.  15.  3), 
and  even  from  beyond  the  city  of  the 
Rock  (Petra),  northwest-ward  as  far 
as  to  Mount  Heres. 


CHAPTER  II. 
1.  An  angel  of  the  Lord.  As  the 
word 'angel,' in  its  primary  import, 
is  a  term  of  office  equivalent  to  mes- 
scnger,  the  Jews  for  the  most  part 
are  of  the  opinion  that  it  here  de- 


22 


JUDGES. 


[B.  C.  1425. 


Bochim,  and  said,  I  made  you 
to  go  up  out  of  Egypt,  and  have 


notes  a  prophet  sent  by  God  as  a 
messenger,  and  that  messenger  they 
suppose  to  have  been  Phinehas,  the 
high-priest,  who  was  commissioned 
on  this  occasion  to  deliver  the  ensu- 
ing solemn  reproof  to  Israel.  This 
is  indeed  possible,  but  the  more  pro- 
bable opinion  we  take  to  be,  that  it 
was  neither  a  human  prophet  nor  a 
created  angel,  but  the  Son  of  God 
himself,  he  who  is  so  frequently 
styled,  in  the  Scriptures,  the  '  Angel 
of  the  covenant.'  The  evidence  of 
this  is  found  in  what  he  immediately 
goes  on  to  say  of  himself; — '  I  made 
you  to  go  up  out  of  Egypt,'  &c. 
"Who  but  Jehovah  himself  could  or 
would  adopt  such  language  as  this  1 
It  was  not  a  creature  that  brought 
the  Israelites  out  of  Egypt ;  but  Je- 
hovah. It  was  not  a  creature  that 
made  a  covenant  with  them ;  but 
Jehovah.  It  was  not  a  creature  to 
whom  they  were  accoi^table  for 
their  disobedience,  and  whose  dis- 
pleasure they  had  so  much  reason  to 
dread  ;  but  Jehovah.  As  to  the  cir- 
cumstance of  his  being  said  to  '  come 
up'  from  Gilgal,  which  is  supposed 
to  militate  against  this  interpreta- 
tion, it  rather  confirms  it ;  for  it  was 
in  Gilgal,  near  to  Jericho,  that  this 
same  divine  person  had  appeared  to 
Joshua  as  an  armed  warrior.  That 
Ac  was  Jehovah  cannot  be  doubted, 
because  he  suffered  Joshua  to  wor- 
ship him,  and  even  commanded  him 
to  put  off  his  shoes  from  his  feet,  in- 
asmuch as  the  ground  on  which  he 
stood  was,  by  reason  of  his  presence, 
rendered  holy.  In  his  conversation 
■with  Joshua  he  had  called  himself 
the  '  Captain  of  the  Lord's  host,'  and 


brought  you  unto  the  land  which 
I  sware  unto  your  fathers ;  and 


therefore  there  was  a  particular  pro- 
priety in  his  appearing  now  to  the 
people,  to  inquire.  Why  they  had  not 
carried  his  orders  into  effect"?  and 
to  threaten  them  that  he  would  fight 
for  them  no  longer.  Besides,  at  Gil- 
gal the  people  had  renewed  the  or- 
dinance of  circumcision  and  the 
passover,  in  which  they  had  conse- 
crated themselves  to  God  afresh,  and 
engaged  lo  serve  him  as  his  redeemed 
people.  In  coming  therefore  as  from 
Gilgal,  the  Angel  upbraided  them 
with  their  base  ingratitude,  reminded 
them  of  their  solemn  engagements, 
and  humbled  them  the  more  for  their 

violation  of  them. II  To  Bochim. 

Heb.  '  the  weepers.'  Gr.  KXavOfit^vcs, 
bewailmgs;  so  called  by  anticipation 
from  the  weeping  and  lamentation, 
V.  8,  that  took  place  there.  Where 
Bochim  was  situated  we  are  not 
elsewhere  informed,  and  the  proba- 
bility is,  that  the  place  was  in  reality 
no  other  than  Shiloh,  where  the  peo- 
ple were  now  assembled,  v.  4,  on  one 
of  their  solemn  festivals  ;  for  it  ap- 
pears, V.  5,  that  the  sacrifices  were 
offered  on  the  occasion,  and  we  know 
that,  as  a  general  rule,  sacrifices 
were  not  offered  except  where  the 
tabernacle  and  altar  were  fixed,  and 
this,  at  the  present  time  was  at  Shi- 
loh. As  to  the  time  when  the  events 
recorded,  v.  1-11,  took  place,  it  was 
doubtless  subsequent  to  the  death  of 
Joshua,  though  the  precise  date  of 
it  cannot  now  be  ascertained.  If  in 
Joshua's  time  they  had  been  guilty 
of  the  gross  delinquency  here  laid  to 
their  charge,  he  would  hardly  have 
failed  to  reprove  them  for  it,  or  have 
said,  Josh.  23. 8,  that  they  had  '  cleav- 


B.  C.  1425.] 


CHAPTER  II. 


23 


*'I  said,  I  will  never  break  my 
covenant  with  you. 

2  And  ''ye  shall  make  no  league 
with  the  inhabitants  of  this  land  ; 
^ye  shall  throw  down  their  al- 
tars :  '  but  ye  have  not  obeyed 
my  voice :  why  have  ye  done 
this  ? 

3  Wherefore  I  also  said,  I  will 

b  Gen.  17.  7.  c  Dput.  7.  2.  d  Deut.  12.  3. 
•  ver.  zO.    Ps.  106.  34. 


ed  unto  the  Lord  their  God  unto  that 
day.'  The  reason  for  the  mention 
of  Joshua's  dismission  of  the  people 
being  inserted  in  this  immediate  con- 
nection, will  be  given  in  our  remarks 

on   V.  6. IT   I  said,   I  will  never 

break  my  covetiant.  Provided  you 
are  true  and  faithful  to  yours.  The 
first  breach  of  covenant  shall  never 
be  laid  to  my  charge. 

2.  Ye  shall  make  no  league,  &c. 
The  letter  of  this  passage  is  too  plain 
to  need  remark,  but  the  spirit  of  it 
in  its  application  to  the  Christian  Is- 
rael, merits  our  most  serious  regard. 
It  teaches  the  danger  (>f  indecision 
and  supiueness  in  prosecuting  our 
Christian  warfare.  The  command 
to  every  follower  of  Christ  is,  to 
make  no  league  with  our  spiritual 
enemies.  Our  corrupt  affections  and 
lusts  are  not  to  be  spared.  It  is  not 
sufficient  to  make  them  pay  tribute  ; 
we  must  crucify  and  slay  them  ;  .we 
must  show  them  no  mercy ;  our  ha- 
tred of  them  must  be  irreconcileable 
and  incessant. 

3.  Wherefore  I  also  said.  I  in- 
wardly purposed  and  resolved.  On 
this  sense  of  the  word  '  say,'  see  on 
eh.  22.  33.  Or  with  several  of  the 
versions,  it  may  be  rendered  in  the 

present,  '  I  say,  I  declare.' IT  As 

thorns  inyour  sides,      Se^  Num.  33. 


not  drive  them  out  from  before 
you ;  but  they  shall  be  '  as 
thorns  in  your  sides,  and  ^  their 
gods  shall  be  a  "^  snare  unto  you. 
4  And  it  came  to  pass,  when 
the  angel  of  the  Lord  spake 
these  words  unto  all  the  child- 
ren of  Israel,  that  the  people 
lifted  up  their  voice,  and  wept 

f  Josh.  23.  13.    Rch.  3.  6.     h  Exod.  23.  33, 
and  31.  12.     Deut.  7.  16.     Ps.  106.  36. 


55  ;  Josh.    23.    13. IT  Their  gods 

shall  be  a  snare  unto  you.  Chald. 
their  abominations.'  They  will 
prove  an  enticement  to  you,  to  en- 
tangle you  in  idolatry  and  .so  effect 
your  ruin. 

4.  The  people  lifted  up  their  voice 
and  wept.  For  a  time,  at  least,  they 
were  deeply  affected  with  a  sense  of 
their  transgressions.  They  lifted 
up  their  voice  both  in  confession  of 
sin  and  deprecation  of  punishment. 
And  have  v:e  not  equal  occasion  to 
weep,  whether  we  consider  our  sin 
or  our  punishment  1  Is  not  the  spar- 
ing of  inveterate  lusts  as  wicked  as 
.^paring  the  devoted  Canaanites  1 
Does  it  not  betray  an  equal  want  of 
reverence  for  God,  of  love  to  his 
name,  of  zeal  for  his  honor  1  Let 
us  hear  then  the  voice  that  proclaims 
our  duty ;  '  Be  afflicted  and  mourn 
and  weep,  let  your  laughter  be  turn- 
ed into  mourning,  and  your  joy  into 
heaviness;  humble  yourselves  under 
the  mighty  hand  of  God,  and  he  shall 
lift  you  up.'  But  while  we  imitate 
the  humiliation  of  the  Israelites  on 
this  occasion,  let  us  be  careful  to 
bring  forth  fruits  more  meet  for  re- 
pentance than  did  they  in  their  sub- 
sequent conduct.  For  though  they 
now  showed  signs  of  deep  abase- 
ment and  sorrow  of  spirit,  yet  wc  do 


24 


JUDGES. 


[B.  C.  1444. 


5  And  ihey  called  the  name 
of  that  place  Bochim  :  and  they 
sacrificed  there  unto  the  Lord. 

6  IT  And  when  '  Joshua  had  let 
the  people  go,  the  children  of 
Israel  went  every  man  unto  his 
inheritance  to  possess  the  land. 

not  find,  from  the  ensuing  history, 
that  any  general  or  permanent  re- 
formation took  place;  though  they 
now  relented,  they  soon  relapsed, 
and  involved  themselves  afresh  and 
still  more  deeply  in  the  guilt  of  de- 
fection and  idolatry.  '  Many  are 
melted  under  the  word,  that  harden 
again  before  they  are  cast  in  a  new 
mould.'     Henry. 

5.  They  sacrijiced  there  qmto  the 
Lord.  They  had  recourse  to  the 
blood  of  sprinkling  for  the  remission 
of  their  sin.  Though  their  ■weeping- 
was  very  general  and  very  bitter,  so 
much  so  as  to  give  a  name  to  the 
place,  yet  they  did  not  hope  to  pacify 
their  offended  God  with  tears. 
They  knew  that  an  atonement  was 
necessary,  and  they  therefore  sought 
him  in  his  appointed  way.  Would 
that  we  might  learn  from  them ! 
Humiliation  is  necessary,  but  not 
sufficient.  Tears,  even  if  they  were 
to  flow  in  rivers,  could  never  wash 
away  sin.  The  blood  of  atonement 
is  indispensable,  without  which  there 
is  no  remission.  Nor  should  the 
fact  be  lost  sight  of  here,  that  the 
sin  laid  to  the  charge  of  Israel  was 
not  of  commission,  but  of  omission; 
not  some  flagrant  enormity,  but  a 
lukewarmness  and  neglect  of  duty. 
Yet  they  saw  their  need  of  a  sacri- 
fice to  atone  for  that.  In  like  man- 
ner, though  we  should  have  no  guilt 
imputed  to  us  but  that  of  omission 
and  defect,  yet  must  we  apply  to  the 


7  ''  And  the  people  served  the 
Lord  all  the  days  of  Joshua,  and 
all  the  days  of  the  elders  that 
outlived  Joshua,  who  had  seen 
all  the  great  works  of  the  Lord, 
that  he  did  for  Israel. 

i  Josh.  22.  6,  and  24.  28.     k  Josli.  24.  31. 


blood  of  sprinkling,  and  seek  for 
pardon  through  that' one  sacrifice 
offered  for  us  upon  the  cross. 

6.  Wlien  Joshua  had  let  the  2^eople 
go.  This  passage,  v.  6-9,  has  al- 
ready occurred  in  nearly  the  same 
words  in  Josh.  2-1.  29-31.  It  seems 
to  be  repeated  here  as  a  suitable  pre- 
liminary to  the  ensuing  account  of 
their  degeneracy  and  apostasy.  The 
angel  had  foretold  that  the  Canaan- 
ites  and  their  idols  would  be  a  snare 
to  Israel.  The  writer  is  now  about 
to  show  that  this  prediction  was  ac- 
tually fulfilled,  and  in  order  to  that 
he  turns  back  and  takes  a  brief  re- 
trospect of  some  previous  incidents 
in  their  history  which,  by  contrast, 
woul-i  set  the  enormity  of  their 
transgressions  in  a  still  more  striking 
point  of  view.  This  is  according  to 
the  common  usage  of  the  sacred 
writers,  who,  in  their  narrations,  go 
more  by  the  relation  of  events  to  each 
other,  than  by  their  strict  chronologi- 
cal order.  After  being  so  happily 
fixed  in  their  several  inheritances 
and  having  commenced  their  settle- 
ment in  Canaan  under  such  favora- 
ble auspices,  it  greatly  aggravated 
their  sin,  that  they  should  afterwards 
have  fallen  away  from  God,  and  so 
grievously  disappointed  the  promise 
which  their  fair  beginnings  held  out. 
7.  All  the  days  of  the  elders  that 
outlived  Joshiui.  Heb.  '  that  pro- 
longed their  days  after  Joshua.'  As 
these    elders  might  some   of  them 


B.  C.  1426.] 


CHAPTER   IL 


25 


8  And  'Joshua  the  son  of  Nun, 
the  servant  of  the  Lord,  died, 
being  an  hundred  and  ten  years 
old. 

9  "  And  they  buried  him  in  the 
border  of  his  inheritance  in 
"  Timnath-heres,  in  the  mount 
of  Ephraim,  on  the  north  side 
of  the  hill  Gaash. 

10  And  also  all  that  generation 
were  gathered  unto  their  fathers : 

iJosh.  24.  29.  mJosh.  24.  30.  n  Josh.  19. 
50,  and  -4.  30.  o  E.vod  5.  2.  1  Sam.  2,  12. 
I  Chrim.  28.  9.  Jer.  9.  3,  and  22.  IG.  Gal. 
4.  8.     2  Thess.  1.  8.     Tit.  1.  16. 

have  lived  several  years  after  Josh- 
ua's decease,  this  term  should  be  de- 
ducted from  the  whole  period  of  Is- 
rael's idolatries  recorded  in  this 
book. 

9.  Buried  him — in  Timnath-heres. 
This  place  is  called,  in  Josh.  24.  30, 
'  Timn&i\\-serah.'  By  transposing 
the  letters  of  the  last  word,  it  be- 
comes, as  here,  '  Heres,'  which  sig- 
nifies the  sun,  and  it  is  not  improba- 
ble, as  the  Jews  imagine,  that  it 
was  so  called  by  reason  of  some 
memorial,  connected  with  hi.*  sepul- 
chre, of  the  sun's  miraculously  stand- 
ing still  at  his  command.' 

10.  miich  knew  not  the  Lord.  Had 
no  practical  or  experimental  know- 
ledge of  him  ;  no  deep  or  lively  im- 
pression of  his  goodness ;  no  affec- 
tionate, grateful,  or  devout  sense  of 
the  wondrous  manifestations  of  his 
power  in  their  behalf.  See  on  Ex. 
1.8. 

11.  Served  Baalim.  This  word, 
the  plural  of  'Baal,'  .signifies  lords. 
Their  false  gods  the  Canaanites 
considered  as  supernatural  rulers  or 
governors,  each  having  his  peculiar 
district  and  office.  But  when  they 
wished    to     express     a    particular 


and  there  arose  another  genera- 
tion after  them,  which  "knew 
not  the  Lord,  nor  yet  the  works 
which  he  had  done  for  Israel. 

1 1  IT  And  the  children  of  Israel 
did  evil  in  the  sight  of  the  Lord, 
and  served  Baalim ; 

12  And  they  p  forsook  the 
Lord  God  of  their  fathers, 
which  brought  them  out  of  the 
land  of  Egypt,  and  followed 
'i  other  gods,  of  the  gods  of  the 
people   that  were  round    about 

P  Deut.  31.  16.    q  Deut.  6.  14. 


'  Baal,'  or  lord,  they  usually  added 
some  distinctive  epithet,  as  Baal- 
zepJwn,  Baal-^c/?r,  Baal-;rcJw6,  &c. 
The  pi.  is  here  used  to  intimate  that 
these  imaginary  deities  A^ere  various, 
and  that  the  worship  of  the  Israel- 
ites, like  that  of  the  Canaanites,  was 
not  confined  to  any  one  of  them. 
Lords  many  and  gods  many  had 
dominion  over  them.  From  this 
verse  onwards  to  the  end  of  the 
chapter,  the  writer's  drift  seems  to 
be  to  give  in  brief  terms  a  summary 
01  compend  of  the  whole  book.  It 
is  a  general  and  condensed  state- 
ment of  the  leading  features  of  the 
history  of  Israel,  during  the  period 
of  the  Judges,  which  in  the  ensuing 
chapters  is  expanded  into  the  various 
details  of  oppression  and  deliverance 
which  are  so  briefly  touched  upon  in 
these  verses.  This  is  according  to 
the  common  usage  of  the  sacred 
writers,  and  we  have  no  doubt  that 
the  more  minute  is  the  reader's  in- 
spection of  the  structure  of  the  book, 
the  more  plausible  will  this  view  of 
the  subject  appear. 

12,  And  they  forsook  the  Lord  God. 
Rather,  ^  for  they  forsook,'_  &c.,  a 
mere  enlargement   in   its  more  ini- 


2& 


JUDGES. 


[JB.  C.  1406 


them,  and  "■  bowed  themselves 
unto  them,  and  provoked  the 
Lord  to  anger. 

13  And  they  forsook  the  Lord, 
"and  served  Baal  and  Ashtaroth. 

14  IT  '  And  the  anger  of  the 
Lord  was  hot  against  Israel,  and 
he  "  delivered  them  into  the 
hands   of  spoilers    that   spoiled 

r  Exod  20.  5.  6  ch.  3.  7,  and  10.  6.  Ps. 
106.  36.  t  ch.  3.  8.  Ps.  106.  40,  41.  42.  u  2 
Kings  17,  20. 

nute  particulars  of  the  general  fact 
stated  in  the  preceding  verse.  Chald. 
'  they  forsook  the  worship  of  the  Lord 
God,'  as  they  that  forsake  the  wor- 
ship of  God,  do  in  effect  forsake  God 
himself. 

13.  Served  Baxil  and  Ashtaroth. 
Ashtaroth,  like  Baalim  above,  is  of 
the  plural  number,  and  is  probably 
here  used  as  a  general  name  for  all 
the  female  deities  of  these  nations, 
as  Baal  or  Baalim  is  of  the  male. 
The  sing.  Ashtereth  (Astarie)  is  the 
name  of  the  Syrian  Venus,  who  was 
worshipped  with  the  most  revolting 
and  abominable  rites.  It  is  supposed 
that  the  moon  was  worshipped  under 
this  name,  as  was  the  sun  under  that 
of  Baal. 

14.  l7ito  the  hands  of  spoilers.  Rob- 
bers, marauders,  plundering  parties 
of  the  Canaanites,  who  committed 
depredations  upon  their  cattle,  flocks, 
crops,  &c.  The  word  viay  also  be 
understood  in  a  still  fuller  sense  as 
equivalent  to  oppressors,  those  who 
captured  not  their  property  only,  but 
themselves,  reducing  them  to  servi- 
tude, or  at  least  compelling  them  to 
pay  tribute.— :—1IS'oZ<^  thcin.  To  sell, 
is  to  alienate  the  possession  of  any 
thing  for  a  valuable  consideration. 
The  terra  is  used  in  the  Scriptures, 
however,  without  the  annexed  idea 


them,  and  Mie  sold  them  into 
the  hands  of  their  enemies  round 
about,  so  that  they  ''  could  nof 
any  longer  stand  before  theii 
enemies. 

15  Whithersoever  they  went 
out,  the  hand  of  the  Lord  was 
against  them  for  evil,  as  the 
Lord  had  said,  and  ''as  the  Lord 

X  ch.  3.  8,  and  4.  2.  Ps.  44.  12.  Isai. 
50.  I.  y  Lev.  26.  37.  Josh.  7.  12.  13.  ^  Ley. 
25     Deut.  28. 


of  an  equivalent.  God  is  said  to 
'  sell '  his  disobedient  people,  when 
he  delivers  them  up  into  the  hands  of 
their  enemies  to  be  dealt  with  as  they 
may  see  fit,  when  he  puts  them  out  of 
his  own  hand,  as  it  were,  withholds 
his  protection,  and  has  nothing  more 
to  do  with  them  as  ihe  objects  of  his 
peculiar  protection.  It  is  a  term, 
therefore,  emphatically  expressive  of 
the  divine  displeasure,  themo.st  fear- 
ful judgment  in  its  consequences 
that  can  befal  a  nation  or  an  indi- 
vidual. Comp.  ch.  3.  8,  and  4  8; 
Deut.  32.  30 ;  Ps.  44.  13 ;  Is.  50.  1. 

15.  Whithersoever  they  v:ent  out. 
AVhatsoever  they  undertook.  Heb. 
'  in  everything  to  which  they  went 
forth.'  Not  only  in  their  military 
expeditions  against  their  enemies, 
but  in  whatever  undertaking  they 
engaged  at  home,  they  were  still 
baffled  and  disappointed,  and  every 
thing  went  against  them.  The  doing 
of  any  kind  of  business  is  frequently 
expressed  in  Hebrew  by  the  phiase, 
'  going  out,'  or  '  coming  in.'  Thus, 
Deut.  28.  6,  '  Blessed  shalt  thou  be 
when  thou  earnest  in,  and  blessed 
shall  thou  be  when  thou  goest  out ;^ 
i.  e.  in  all  thine  undertakings  and 
employments,  in  the  whole  course 
and  current  of  thine  affairs.  Comp. 
Ps.    121.   8. IT  As  the  Lord    had 


B.  C.  140«.] 


CHAPTER  II. 


27 


had  sworn  unto  them  :  and  they 
were  greatly  distressed. 

16  *A  Nevertheless  "the  Lord 
raised  up  judges,  which  deliver- 
ed them  out  of  the  hand  of  those 
that  spoiled  them. 

17  And  yet  they  would  not 
hearken  unto  their  judges,  but 
they  ''  went  a  whoring  after 
other  gods,  and  bowed  them- 
selves unto  them  :  they  turned 
quickly  out  of  the  v/ay  which 
their  fathers  walked  in,  obeying 
the  commandments  of  the  Lord  ; 
but  they  did  not  so. 

IS  And  when  the  Lord  raised 
them  up  judges,  then  "  the  Lord 

a  ch.  3.  9,  10  15.  1  Sam.  12.  11.  Act.s  13. 
20.     b  Exod.  34.  15,  16.     Lev.  17.  7. 


said,  &c.  Particular  reference  is 
had  to  Lev.  26.  15-17  ;  Deut.  28.  25 ; 
where  these  very  judgments  are  ex- 
pressly denounced  against  them  in 
case  they  should  thus  apostatize. 

10.  The  Lord  raised  up  judges. 
That  is,  by  the  secret  prompiing  and 
inspiration  of  his  spirit,  working  upon 
the  hearts  of  particular  individuals, 
in  view  of  the  sufferings  and  calami- 
ties of  the  people,  and  inciting  them, 
like  Moses  in  Egypt,  to  aim  at  effect- 
ing their  deliverance.  This  inward 
impulse  was  usually ,  perhaps  always, 
accompanied  by  an  express  call  and 
command  to  undertake  the  work,  and 
by  some  outward  designation  which 
testified  to  the  people  the  divine  elec- 
tion; such  for  the  most  part  as  the 
display  of  some  signal  act  of  hero- 
ism, the  performance  of  some  mar- 
vellous or  miraculous  exploit,  as  in 
the  cases  of  Shamgar,  Gideon,  Sam- 
son, &c.  On  the  import  of  the  word 
'  judges  '  in  this  book,  see  Introduc- 
tion. 


was  with  the  judge,  and  deliv- 
ered them  out  of  the  hand  of 
their  enemies  all  the  days  of  the 
judge:  (''for  it  repented  the 
Lord  because  of  their  groanings 
by  reason  of  them  that  oppressed 
them  and  vexed  them.) 

1 9  And  it  came  to  pass,  "  when 
the  judge  was  dead,  that  they 
returned,  and  corrupted  them- 
selves more  than  their  fathers, 
in  followino;  other  2:ods  to  serve 
them,  and  to  bow  down  unto 
them  ;  they  ceased  not  from 
their  own  doings,  nor  from  their 
stubborn  way. 

c  Josh.  1.5.  J  See  Gen.  6.  6.  Di'ut.  32. 
3t).  Ps.  100.  44,  45.  e  ch.  3.  12,  and  4.  1, 
and  8.  33. 

17.  Would  not  hearken  u7iio  their 

judges.    Would  not  obey  them. 

IT  But  luent,  &c.  By  the  covenant 
entered  into  at  mount  Sinai,  Ex.  19. 
6,  the  peojile  of  Israel  were  virtually 
married  unto  God,  so  that  every  in- 
stance of  idolatry  was  a  breach  of 
that  solemn  compact.  The  worship 
of  idols  was  accounted  and  spoken 
of  as  spiritual  adulter}^,  and  from 
the  nature  of  the  rites  accompanying 
these  idolatrous  practices,  the  term 
was  often  more  than  metaphorically 
proper. 

18.  It  repented  the  Lord.  He  alter- 
ed the  course  of  his  providence,  act- 
ed as  if  he  repented.  See  on  Gen  G. 
6,  7;  Deut.  32.  36. 

19.  They  ceased  not  from  their  own 
doings.  Heb.  '  they  let  nothing  fall 
from  their  doings.'  They  abated, 
they  relaxed   nothing  of  their  evil 

practices. IT  iVor  from  their  stub- 

born  ii-ay.  Heb.  ilffipH  Di'lT  darkam 
hakkashah,  their  hard  way.  Hard, 
as  proceeding  from  a  hard  and  per- 


28 


JUDGES. 


[B.  C.  1406. 


20  IT  ^  And  the  anger  of  the 
Lord  was  hot  against  Israel ; 
and  he  said,  Because  that  this 
people  hath  ^  transgressed  my 
covenant  which  I  commanded 
their  fathers,  and  have  not  heark- 
ened unto  my  voice ; 

21  ''  I  also  will  not  henceforth 
drive  out  any  from  before  them 
of  the  nations  which  Joshua  left 
when  he  died. 

fver.  14.     gJosh.  23.  16.     h  Josh.  23.  13. 

verse  heart;  hard,  in  the  sense  of 
being  stubbornly  persisted  in;  and 
hard  or  grievous  in  its  consequences. 
It  is  the  term  applied  to  the  obstinate 
and  intractable  conduct  of  Pharaoh. 

20.  And  the  anger  of  the  Lord  was 
kindled,  &c.  From  this  verse  to  the 
end  of  the  chapter,  the  narrative  is 
probably  to  be  considered  merely  as 
a  repetition  in  substance  of  what  is 
aihrmed  by  the  Angel,  v.  1-3.  It  is 
a  more  full  and  detailed  statement 
of  the  reasons  for  the  foregoing  ap- 
pearance of  the  divine  messenger, 
threatening  them  with  the  judgments 
of  heaven  for  their  disobedience.  No- 
thing is  more  common  than  such 
transpositions  in  the  order  of  the  in- 
spired record.  The  effect  is  first  men- 
tioned, and  the  cause  afterwards. 

21.  Will  not  henceforth  drive  out, 
&.C.  I  will  not  while  you  continue 
in  your  stubborn  way.  The  pro- 
mises of  God  to  expel  the  Canaanites 
were  upon  condition  of  their  obedi- 
ence. 

22.  That  through  them  I  may  prove 
Israel.  Not  for  his  own  satisfaction, 
but  that  they  themselves  might  be 
made  better  acquainted  with  the 
plague  of  their  own  hearts,  and  that 
the  righteous  judgments  of  God 
might  thus  approve  themselves  to  the 


22  '  That  through  them  I  may 
''  prove  Israel,  whether  they  will 
keep  the  way  of  the  Lord  to 
walk  therein,  as  their  fathers 
did  keep  z7,  or  not. 

23  Therefore  the  Lord  left 
those  nations,  without  driving 
them  out  hastily,  neither  de- 
livered he  them  into  the  hand 
of  Joshua. 

ich.  3.  1,4.    k  Deut.  8.  2,  16,  and  13.  3. 


consciences  of  all  who  should  either 
experience,  or  witness,  or  hear  of 
them.  The  Most  High  ofien  orders 
his  providence  on  the  principle  of  a 
father  or  master  who  distrusts  the 
fidelity  of  his  son  or  servant,  and 
places  them  in  such  circumstances 
that  they  may,  by  their  good  or  evil 
conduct,  justify  his  .suspicions,  or 
givehimproofs  of  their  being  ground- 
less. It  is  implied,  however,  that 
these  nations,  in  case  the  Israelites 
stood  not  the  test,  should  be  not  only 
trials  or  ordeals  to  them,  but  also 
scourges   and  instruments  of  loralh. 

^  As  their  fathers   did  keep  it. 

That  is,  those  who  lived  in  the  days 
of  Joshua,  and  the  elders  who  over- 
lived him. 

23.  Therefore  the  Lord  left,  &c. 
Or,  Heb.  '  suifered.'  It  is  not  to  be 
understood  that  there  was  any  abso- 
lute necessity  for  this  delay  in  expell- 
ing the  Canaanites,  but  as  GoA  fore- 
saw the  remissness  of  his  people  in 
accomplishing  this  work,  he  saw  fit 
in  his  providence  to  overrule  it  to  a 
wise  and  useful  result.  In  like  man- 
ner he  overrules  the  wickedness  of 
all  the  wicked  in  the  universe,  and 
causes  it  to  redound  to  the  good  of 
the  whole  and  his  own  glory,  in  the 
view  of  all  intelligent  creatures. 


B.  C.  1406.] 


CHAPTER  III. 


29 


CHAPTER  HI. 

"OVV  these  are  "the  nations 
-L 1  which  the  Lord  left,  to 
prove  Israel  by  them,  (even  as 
many  of  Israel  as  had  not  known 
all  the  wars  of  Canaan  ; 
2  Only  that  the  generations  of 

a  ch.  2.  21,  22. 

CHAPTER  III. 
1.  Now  these  are  the  -nations,  &c. 
The  nations  left  to  prove  the  Israel- 
ites were  the  five  lordships  or  saira- 
pies  of  the  Philistines,  who  gave 
them  more  trouble  than  any  of  the 
rest — particularly  in  the  latter  days 
of  the  judges — the  Sidonians,  Ca- 
naanites,  and  the  Hivites  that  dwelt 

about  Mount  Lebanon. VAs  many 

—  as  had  not  known,  &c.  These 
words  and  those  of  the  ensuing  verse, 
included  together  in  the  parenthesis, 
however  obvious  a  sense  they  seem 
to  present  to  the  English  reader,  are 
by  no  means  so  easy  of  explication 
when  we  turn  to  the  original.  The 
first  and  perhaps  most  natural  im- 
pression as  to  their  meaning  is,  that 
they  are  designed  to  acquaint  us  Avith 
nnnthcr  reason  which  God  had  for 
leaving  these  nations  in  the  land,  be- 
side that  of  proving  Israel,  viz.  that 
their  posterity  might  not  forget  mili- 
tary discipline,  but  keep  themselves 
jiabituated  to  tho.^wariike  practices 
which  would  be  necessary  for  their 
proteciion.  This  effect  would  be 
secured  by  the  constant  presence  of 
an  enemy,  and  therefore  God  left  a 
remnant  of  the  devoted  nations  to 
prevent  his  people  growing  rusty,  if 
we  may  so  .say,  in  the  use  of  arms. 
This  we  are  not  prepared  to  term  an 
erroneous  construction,  but  quite  sure 
we  are  that  it  is  an  inadequate  one. 
The  term  '  to  know,'  mast  in  fair- 
3* 


the  children  of  Israel  might 
know  to  teach  them  war,  at  the 
least  such  as  before  knew  no- 
thing thereof;) 

8  Namely^  ''five  lords  of  the 
Philistines,  and  all  the  Canaan- 
ites,  and  the  Sidonians,  and  the 

b  Josh.  13.  3. 


ness  be  interpreted  according  to  its 
usual  Scriptural  import,  which  is  to 
have  not  merely  an  intellectual,  but 
an  experimental  knowledge  of  any 
thing.  By  those  therefore  who  '  had 
not  known  all  the  wars  of  Canaan,' 
we  understand  those  who  had  not 
with  confiding  faith,  with  lively  zeal, 
and  from  a  prompt  and  grateful 
spirit  of  obedience,  entered  into  and 
persevered  in  those  conflicts  with  the 
Canaanites  which  God  had  enjoined. 
As  they  had  grossly  failed  in  their 
duty  in  this  respect,  and  had  not 
'  known  '  these  wars  as  they  should 
have  done,  their  children,  according 
to  the  righteous  economy  of  Provi- 
dence, were  appointed  to  reap  the 
bitter  fruits  of  their  neglect.  Theij 
were  to  knou-  lo  their  cost,  to  be 
taught  by  sad  experience,  the  trouble, 
vexation,  and  annoyance  that  should 
come  upon  the  successive  genera- 
tions descended  I'rom  those  who,  by 
their  culpable  remissness,  had  ."^o 
righteously  incurred  this  afiiictivc 
judgment.  This  we  suppose  to  be 
the  true  import  of  the  original,  to 
which  no  translation  can  do  full  jus- 
tice. But  we  may  learn  from  it  that 
the  neglect  of  one  generation  to  dis- 
charge its  appropriate  duties,  never 
fails  to  burden  their  successors  with 
the  penalty  of  their  remissness. 

3.  Five  lords.  Five  lordships, 
principalities,  or  satrapies,  as  it  is 
rendered  by  the  Seventy.     See  on 


30 


JUDGES. 


[B.  C.  1406. 


Hivites  that  dwelt  in  mount 
Lebanon,  from  mount  Baal-her- 
mon  unto  the  entering  in  of 
Hamath. 

4  "  And  they  were  to  prove 
Israel  by  them,  to  know  whether 
they  would  hearken  unto  the 
commandments  of  the  Lord, 
which  he  commanded  their  fa- 
thers by  the  hand  of  Moses. 

5  IT  '^  And  the    children  of  Is- 

c  ch.  2.22.     cl  Ps.  106.  35. 


Josh.  13.  3. IT  All  the  Canaanites 

andthe  Zidonians,  &c.  Rather,  '  all 
the  Canaanites,  even  the  Zidonians,' 
&c.  That  portion  of  the  Canaanites 
seems  to  be  intended  who  are  other- 
Avise  styled  Phoenicians,  whose  capi- 
tal city  was  Zidon,  so  called  from 
Zidon  the  son  of  Canaan,  Gen.  10. 
15,    and   who   were   never   entirely 

subdued  by  the  Israelites. IT  From 

mount  Baal-Hervion.  A  part  of 
Aniilibanus,  lying  near  the  sources 
of  ilie  Jordan. 

4.  And  they  icere  to  prove  Israel. 
Heb.  '  and  they  were  made  to  be  for 
a  trial  or  proof  of  Israel ;'  expressive 
not  so  strictly  of  the  design  of  their 
being  left,  which  is  stated  v.  1,  as  of 
the  actual  event.  The  result  corres- 
ponded with  the  divine  prescience 
and  purposes.  '  God  in  his  revealed 
will  had  commanded  (doomed)  the 
Canaanites  to  slaughter,  yet  secretly 
gives  over  Israel  to  a  toleration  of 
some  Canaanites,  for  their  own  pun- 
ishment. He  hath  bidden  us  cleanse 
our  hearts  of  all  our  corruptions ; 
yet  he  will  permit  some  of  these 
thorns  still  in  our  sides  for  exercise, 
for  humiliation.  If  we  could  lay 
violent  hands  on  our  sins,  our  souls 
should  have  peace;  now  our  indul- 
gence   costs   us   many   stripes  and 


rael  dwelt  among  the  Canaan- 
ites, Hittites,  and  Amorites,  and 
Perizzites,  and  Hivites,  and 
Jebusites : 

6  And  "  they  took  their  daugh- 
ters to  be  their  wives,  and  gave 
their  daughters  to  their  sons, 
and  served  their  gods. 

7  '^And  the  children  of  Israel 
did  evil  in  the  sight  of  the  Lord, 
and  for  gat  the  Lord  their  God, 

e  Exod.  34.  16.     Deut.  7.  3.     f  ch.  2.  11. 


many  tears.'  Bp.  Hall. IT  To  know. 

That  is,  to  make  known,-  to  afford  to 
themselves  and  others  experimental 
proof  God  himself  of  course  could 
stand  in  no  need  of  .such  a  process 
to  ascertain  the  truth.  See  on  Deut. 
8.2. 

5.  Dwelt  among  the  Canaanites. 
Evidently  implying  that,  contrary  to 
the  command  of  God,  they  suffered 
these  nations  to  remain  a  majority 
in  point  of  numbers,  as  otherwise 
they  could  not  properly  be  said  to 
dwell  o.mong  them.    See  on  ch.  1.  32. 

6.  Took  their  daughters — and  serv- 
ed their  gods.  Chal.  '  worshipped 
their  errors  (idols).'  The  cause  and 
the  effect  brought  into  immediate 
connexion,  in  exact  accordance  with 
what  had  been  long  before  announc- 
ed, Deut.  7.  3,  4,  'Neither  shalt  thou 
make  marriages  with  them  ;  thy 
daughter  thou  shalt  not  give  unto 
his  son,  nor  his  daughter  shalt  thou 
take  unto  thy  son.  For  they  will 
turn  away  thy  son  from  following 
me,  that  they  may  serve  other  gods  ; 
so  will  the  anger  of  the  Lord  be 
kindled,'  &c.  '  In  such  unequal 
matches  there  is  more  reason  to  fear 
that  the  bad  will  corrupt  the  good, 
than  to  hope  the  good  will  reform 
the  bad.'    Henry. 


B.  C.  1406.] 


CHAPTER  III. 


31 


®and  served  Baalim,  and  ''the 
groves. 

8  "ir  Tiierefore  the  anger  of  the 
Lord  was  hot  against  Israel,  and 
he  '  sold  them  into  the  hand  of 
''  Chushan-riiihathaim    king    of 

e  ch.  2.  13.  1)  E.Kod.  34.  13.  Deut.  16.  21. 
ch.  6.  25.     1  ch.  2.  14.     k  Hab.  3.  7. 


7.  Forgat  the  Lord  their  God. 
*  In  complaisance  to  their  new  rela- 
tions, they  talked  of  nothing  but 
Baalim  and  the  groves,  so  that  by 
degrees  they  lost  the  remembrance  of 
the  true  God;  and  forgot  that  there 
^vas  such  a  being,  and  what  obligations 
they  lay  under  to  him.  In  nothing 
is  the  corrupt  memory  of  man  more 
treacherous  than  in  this,  that  it  is 
apt  to  forget  God ;  because  he  is  out 
of  sight,  he  is  out  of  mind ;  and  here 
begins  all  the  wickedness  that  is  in 
ihe  world ;  they  have  '  perverted 
their  way,'  for  they  have   '  forgotten 

the    Lord    their  God.'     Henry. 

TT  Served  Baalim  and  the  groves. 
Not  the  groves  themselves,  but  the 
grove-gods,  the  images  or  idols 
which  were  set  up  in  shady  groves 
consecrated  to  their  worship.  Ge.se- 
nius  however  on  the  original  word 
miffiK  Asheroth,  contends  with  much 
plausiMlity  that  it  is  a  proper  name 
clo.sely  related  to  Ashtaroth,  and 
.signifies  the  statues  of  Astartc,  the 
Syrian  Venus  or  goddess  of  Fortune, 
one  of  the  most  noted  of  the  Phoeni- 
cian deities.  This  is  confirmed  by 
nearly  all  the  ancient  versions.  The 
rendering  '  groves'  originated  with 
the  Greek  Septuagint,  probably  from 
the  fact  of  their  votaries  worshipping 
those  images  in  such  retired  places. 
From  this  source  the  .^signification  of 
groves  has  crept  into  most  lexicons 
and  commentaries  of  modern  limes. 

8.  Sold  thein  into  the  hand.    DcUv- 


Mesopotamia  :  and  the  children 
of  Lsrael  served  Chushan-risha- 
thaim  eight  years. 

9  And  when  the  children  of 
Israel  '  cried  unto  the  Lord,  the 

1  ver.  15.  and  ch.  4.  3,  and  6.  7,  and  10.  10. 
1  Sam.  i2.  10.  Neh.  9.  27.  Vs.  22.  5,  and 
106.  44,  aijd  107.  13.  19. 


ered  them  into  the  hand.      See  this 

phrase  explained,  ch.  2.  14. ^Chu- 

shan-rishathaim.  Rendered  by  most 
of  the  ancient  versions  Chushan,  the 
wicked  or  impious;  properly  the 
doiihly,  i.  e.  pre-eminently,  wicked. 
Tlie  grounds  of  the  appellation,  sup- 
posing this  to  be  correct,  it  is  now 
impossible  to  determine. IT  Meso- 
potamia. Heb.  Aravi-Naharahn, 
Syria  of  ihe  tivo  rivers,  i.  e.  the 
country  lying  between  the  rivers  Ti- 
gris and  Euphrates,  thence  called 
Mesopotamia,  which  signifies  the 
midst  of  rivers.     See  on  Gen.  24.  10. 

It  isnowcalled  Diarbek. '^Served. 

This  servitude,  as  applied  to  the 
state  of  subjection  to  which  the  Is- 
raelites were  oftentimes  reduced, 
must  be  understood  with  some  vari- 
ation of  meaning  according  lo  cir- 
cumstances; but  generally  it  signi- 
fies the  obligation  to  pay  tribute  and 
make  presents  to  the  conqueror. 
That  they  were  obliged  to  render 
personal  or  military  service  does 
not  appear  from  the  Scriptures  ;  but 
that  they  Avere  sometimes  subject  to 
the  most  severe  and  cruel  treatment 
is  obvious  froin  the  whole  history. 
It  is  very  probable,  that  their  subjec- 
tion to  this  distant  king  was  more 
favorable  than  to  the  immediately 
neighboring  nations,  and  even  to 
nations  dwelling  in  the  same  land 
with  themselves,  to  which  they  were 
afterwards  reduced. 
S.   Wh'-n    the    children    of  Israel 


32 


JUDGES. 


[B.  C.  1402. 


Lord  ™  raised  up  a  deliverer  to 
the  children  of  Israel,  who  de- 
livered them,  even  "  Othniel  the 
son  of  Kenaz,  Caleb's  younger 
brother. 

10  And  "the  Spirit  of  the 
Lord  came  upon  him,  and  he 

n>  ch.  2,  16.  n  eh.  1.  U  o  See  Num.  27. 
18.  ch.  6.  34,  and  11.  29,  and  13. 25,  and  14. 
6,  19.     1  Sam.  11.  6.    2  Chron.  15.  1. 

cried.  When  they  uttered  fervent 
prayers  coupled  with  penitent  con- 
fessions of  their  faults,  as  is  to  be  in- 
ferred from  ch.  10.  10,  and  15.  16. 

IT  liaised  up  a  deliverer.      Heb. 

'  a  savior.'  So  afterwards,  '  who 
delivered,'  Heb.  '  and  saved ;'  which 
is  more  properly  we  think  to  be  refer- 
red to  God  than  to  Othniel.  God 
saved  or  delivered  them  by  Othniel. 
'  Savior,'  in  this  connection,  is  but 
another  name  for  the  '  judges,'  Avho 
were  raised  up  from  time  to  time  for 
the  deliverance  of  Israel.  Comp. 
2  Kings  13.  5  ;  Neh.  9.  27.  The 
original  for  '  raised  up,'  properly 
signifies  stirred  up,  excited,  prompted, 
in  consequence  of  a  special  divine 
influence  exerted  upon  the  individ- 
ual. The  phrase  is  in  fact  explained 
by  the  terms  employed  in  the  begin- 
ning of  the  next  verse. IT  Othniel 

the  son  of  Kenaz.  Of  whom  see  Josh. 
15.  16,  and  Judg.  1.  13.  He  had 
already  signalized  his  valor  in  the 
taking  of  Kirjath-sepher  and  by  his 
experience  in  war,  and  the  reputa- 
tion he  had  gained  with  his  country- 
men, was  peculiarly  qualified  to  lead 
them  successfully  against  their  op- 
pressors. 

10.  The  Spirit  of  the  Lard  came 
nipon  Mm.  Heb.  '  was,  or  Avas  made 
to  be,  upon  him.'  A  common  ex- 
pression for  one's  being  moved,  acted 
upon,  and  impelled  by  supernatural 


judged  Israel,  and  went  out  to 
war :  and  the  Lord  delivered 
Chushan  -  rishathaim  king  of 
Mesopotamia  into  his  hand  ;  and 
his  hand  prevailed  against  Chu- 
shan-rishathaim . 

11  And  the  land  had  rest  forty 
years :  and  Othniel  the  son  of 
Kenaz  died. 


influence  to  perform  some  extraordi- 
nary exploit,  or  to  take  the  lead  in 
some  great  and  important  enterprise. 
Chald.  '  the  spirit  of  prophecy  re- 
mained upoa  him.'  The  expression 
implies  that  lie  was  endowed  Avith 
singular  wisdom,  fortitude  and  valor, 
adapting  him  to  the  work  to  which 

he  was  called. ITJ/t  judged  Israel. 

That  is,  he  not  only  assumed  the 
office  of  chief  magistrate  and  entered 
upon  the  work  of  reforming  their 
manners,  repressing  idolatry,  admin- 
istering justice,  and  reviving  reli- 
gion, but  also,  as  appears  from  the 
ensuing  clause,  put  himself  at  the 
head  of  their  forces,  and  in  this  z'a.- 
Tpacityy pleaded  and  avenged  the  cause 
of  Israel  against  their  oppressors. 
Thus  the  term  is  employed  Ps.  43. 
1,  '  Judge  me,  O,  God,  and  plead  my 
cause  against  an  ungodly  nation  :'  i  e. 
judge  me  by  pleading  my  cause,  by 
vindicating  me  from  the  asper.sions 
and  delivering  me  from  the  persecu- 
tions of  my  enemies.  Comp.  Dent. 
32.  36 ;  Ps.  10.  18. 

11.  Thelandhad  red  forty  7/ears. 
Enjoyed  prevailing  peace,  was  ex- 
empt from  tribute,  and  was  in  every 
respect  in  a  tranquil  and  flourishing 
state,  during  that  period.  The  forty 
years  are  perhaps  to  be  dated  from 
Othniel's  being  raised  up  to  judge 
Israel ^And  Othniel — died. '  Oth- 
niel had  rescued  Israel  from  idolatry 


B.  C.  1354.] 


CHAPTER  IIT. 


33 


12  IT  PAnd  the  children  of 
Israel  did  evil  again  in  the  sight 
of  the  Lord  :  and  the  Lord 
strengthened  "^Eglon  the  king 
of  Moab  against  Israel,  because 
they  had  done  evil  in  the  sight 
of  the  Lord. 


and  servitude  ;  his  life  and  their  in- 
nocence and  peace  ended  together. 
How  powerful  the  presence  of  one 
good  man  is  in  a  church  or  state,  is 
best  found  in  his  loss,'  Bp  HaU. 
An  attentive  examination  of  the 
clironology  of  this  book  makes  it  all 
but  ab.solulely  certain  that  it  is  some- 
where near  to  this  period  that  we  are 
to  refer  the  idolatry  of  the  Daniles 
and  the  war  with  the  Benjamites, 
mentioned  ch.  17 — 21.  Though,  lor 
the  reasons  stated  in  our  Introduction, 
tlirown  together  at  the  end  of  the 
book,  the  events  no  doubt  took  place 
either  under  or  before  Othniel's  ad- 
ministration, who,  tliough  a  judge, 
was  not,  as  Henry  remarks,  such  a 
king  in  Israel  as  to  keep  men  from 
doing  what  was  '  right  in  their  own 
eyes.' 

12.  The  Lord  strengthened  Eglon. 
Allowed  him  to  become  strong,  suf- 
fered his  providence  to  take  such  a 
course  as  wouM  result  in  his  becom- 
ing too  powerful  for  the  Is^raelites. 
It  was  not  by  positive  agency,  but  by 
sovereign  permission,  that  this  result 
took  place.  The  course  of  God's 
providence  often  favors  the  designs 
of  his  enemies,  and  they  lake  advan- 
tage of  it,  while  the  effect,  in  Scrip- 
ture style,  is  attributed  to  God  him- 
self; but  it  is  only  as  we  should  say 
that  God  delivered  a  vessel,  with  all 
on  board,  into  the  hands  of  a  pirate, 
because  he  caused  the  wind  to  blow 
in  a  particular  direction,  of  which 


13  And  he  g-athered  unto  him 
the  children  of  Ammon  and 
'  Amalek,  and  went  and  smote 
Israel,  and  possessed  '  the  city 
of  palm-trees. 


p  ch.  2.  19. 
ch.  1.  16. 


"I  1  Sam.  12.  9.     r  ch.  5.  14. 


the  pirate  took  advantage,  and  cap- 
tured the  vessel.  The  phraseology 
is  liable  to  no  just  objection  when 
rightly  understood,  and  affords  a 
clue  to  the  explanation  of  hundreds 
of  passages  in  the  sacred  volume. 
'  Rather  than  Israel  shall  want  a 
scourge  for  their  sin,  God  himself 
shall  raise  them  up  an  enemy.  Mo- 
ab had  no  quarrel  but  his  own  am- 
bition ;  but  God  meant  by  the  ambi- 
tion of  the  one  party,  to  punish  the 
ambition  of  the  other ;  his  justice  can 
make  one  sin  the  executioner  of  an- 
other, while  neither  shall  look  for 
any  measure  from  him  but  judg- 
ment.'    Bp.  Hall. 

13.  And  he  gathered.  That  is, 
God  gathered  ;  in  the  sense  above 
explained.  He  gathered,  by  allow- 
ing Eglon  to  gather,  the  forces  of 
these  neighboring  tribes,  who  were 
predisposed  by  ancient  enmity  to  en- 
ter into  the  alliance. ^Possessed 

the  city  of  palm-trees.  Jericho,  or 
rather  the  site  of  Jericho,  with  the 
adjacent  territory,  as  the  city  itself 
was  in  ruins.  On  this  site,  Eglon 
probably  pitched  his  camp,  erected 
fortifications,  and  if  Josephus  be 
correct,  fixed  here  his  residence. 
His  object  was  undoubtedly  to  obtain 
command  of  the  fords  of  the  Jordan, 
which  would  not  only  open  to  him 
a  free  communication  with  the  land 
of  Moab,  but  prevent  also  the  tribes 
on  the  east  and  the  west  of  the  river 
forming  a  junction  of  forces.      Ac- 


34 


JUDGES. 


[B.  C.  1336. 


14  So  the  children  of  Israel 
'  served  Eglon  the  king  of  Moab 
eighteen  years. 

15  But  when  the  children  of 


I  Deut.  28.  40. 


cordiDgly  the  first  step  taken  by 
Ehud,  when  assured  of  victory,  v.  28, 
was  to  take  possession  of  these  fords, 
and  thus  cut  off  the  retreat  of  the 
enemy. 

14.  The  children  of  Israel  served 
Eglon  eighteen  years.  '  Israel  seems 
as  born  to  servitude  ;  they  came  from 
their  bondage  in  the  land  of  Egypt, 
to  serve  in  the  land  of  promise. 
They  had  neglected  God,  now  they 
v.ere  neglected  of  God ;  their  sins 
had  made  them  servants,  whom  the 
choice  of  God  had  made  free,  yea 
his  first-born.  Worthy  are  they  to 
serve  those  men  whose  false  gods 
they  had  served ;  and  to  serve  them 
nlwoys  in  thraldom,  whom  they 
had  once  served  in  idolatry.  .We 
may  not  measure  the  continuance 
of  punishment  by  the  time  of  the 
commission  of  sin;  one  minute's  sin 
deserves  a  torment  beyond  all  time.' 
Bp.  Hall. 

15.  Cried  unto  the  Lord.  With 
strong  and  earnest  supplications. 
'  Doubtless  Israel  was  not  so  insen- 
sible of  their  own  misery,  as  not  to 
complain  sooner  than  the  end  of 
eighteen  years.  The  first  hour  they 
sighed  for  themselves,  but  now  they 
cried  unto  God.  The  v^ery  purpose 
of  affliction  is  to  make  us  importu- 
nate ;  he  hears  the  secret  murmurs 
of  our  grief,  yet  will  not  seem  to 
hear  us,  till  our  cries  be  loud  and 
strong.  God  sees  it  best  for  the  peni- 
tent to  dwell  for  the  time  under  their 
sorrows ;  he  sees  us  sinking  all  the 
while,  yet  he  lets  us  alone  till  we  be 


Israel  "  cried  unto  the  Lord,  the 
Lord  raised  them  up  a  deliver- 
er, Ehud  the  son  of  Gera,  a 
Benjamite,  a  man  "  left-handed  : 

u  v(r.  9.     Ps.  78.  ai.    V  cli.  20.  16. 


at  the  bottom ;  and  when  once  we 
can  say,  "  Out  of  the  depths  have  I 
cried  unto  thee,"  instantly  follows, 
"  The  Lord  heard  me."  A  vehement 
suitor  cannot  but  be  heard  of  God, 
whatsoever  he  asks-  If  our  prayers 
want  success,  they  want  heart ;  their 
blessing  is  according  to  their  vigor.' 

Bp.   Hall. TI  A  man  left-handed. 

Heb.  '  a  man  shut  or  obstructed  of 
his  right  hand  ;'  i.  e.  not  able  readily 
to  use  it.  Chal.  '  contracted  or  im- 
peded in  his  right  hand.'  Syr.  '  a 
man  whose  right  hand  was  torpid.' 
The  Septuagint  renders  it  an  ambi- 
dexter, i.  e.  one  who  could  use  both 
hands  alike;  from  which  the  Vul- 
gate, '  who  could  use  either  hand  as 
a  right  hand,'  for  neither  of  which 
is  there  any  authority  in  the  original. 
The  true  import  of  the  Heb.  un- 
doubtedly is,  that  through  disease, 
injur}',  or  some  other  infirmity,  he 
made  little  or  no  use  of  his  right 
hand,  but  employed  his  left  only,  a 
circumstance  which  would  seem  to 
render  him  less  fit  for  war,  as  he 
must  necessarily  use  his  sword  some- 
what awkwardly.  '  Yet  God  chose 
this  left-handed  man  to  be  the  man 
of  his  right  hand,  whom  he  would 
"  make  strong  for  himself."  It  was 
God's  right  hand  that  gained  Israel 
the  victory,  (Ps.  44.  3,)  not  the  right 
hand  of  the  instruments  he  employ- 
ed.' '  Henry.  It  is  remarkable  that 
although  the  name  '  Benjamin,'  sig- 
nifies the  son  of  the  right  hand,  yet 
as  appears,  from  ch.  20.  16,  multi- 
tudes of  this  tribe  were  from  some 


B.  U.  1336.] 


CHAPTER   III. 


35 


ami  by  liim  the  children  of  Israel 
sent  a  present  unto  Eglon  the 
king  of  Moab. 

16  But  Ehud  made  him  a  dag- 
ger which  had  two  edges,  of  a 
cubit  length  :  and  he  did  gird 
it  under  his  raiment  upon  his 
liofht  thioh. 

cause  or  other  left-handed  ;  so  far 
are  men's  characters  oftentimes  from 

corresponding  with  their  names. 

TT  Sent  a  present.  Either  the  tribute- 
money  which  Eglon  had  imposed  up- 
on the  Israelites,  or  a  gratuity  over 
and  above  their  ordinary  tribute, 
sent  to  conciliate  the  favor  of  the 
lord  of  Moab,  their  present  master. 
The  former  we  suppose  to  be  the 
most  probable  interpretation,  as  the 
original,  Mincha,  repeatedly  occurs 
in  this  sense.  Similar  exactions  on 
the  part  of  the  despotic  rulers  of  the 
East  continue  to  be  levied  upon  sub- 
ject provinces  to  the  present  day, 
and  it  is  well  known  that  their  exor- 
bitant demands  of  this  kind  are 
among  the  principal  causes  of  the 
impoverished  state  of  the  oriental 
nations,  and  of  the  frequent  insur- 
rections that  occur  among  them.  It 
is  possible  that  Eglon's  oppressions 
in  this  way  had  become  so  grievous 
to  the  Israelites,  that  they  could  bear 
them  no  longer,  and  accordingly  in 
their  distress  groaned  out  to  God  for 
deliverance. 

16.  Ehud  made  him  a  dagger. 
Caused  to  be  made  ;  just  as  Joshua, 
ch.  5.  3,  is  said  to  have  '  made  him 
sharp  knives,'  that  is,  by  the  ministry 

of  others. IT    Of  a   cubit  length. 

The  original  word  (n^!l  gomed)  here 
rendered  adiit,  is  of  very  doubtful 
signification.  As  the  kindred  root  in 
Ohald.  has  the  import  of  contracted, 


17  And  he  brought  the  present 
unto  Eglon  king  of  Moab :  and 
Eglon  vms  a  very  fat  man. 

18  And  when  he  had  made  an 
end  to  offer  the  present,  he  sent 
away  the  people  that  bare  the 
present. 


Michaelis  suggests  that  it  probably 
means  an  instrument  made  shorter 
than  usual  for  the  purpose  intended. 
The  Sept.  renders  it  '  of  a  span 
length,'  and  most  of  the  versions  un- 
derstand it  in  the  same  sense.  A 
Jewish  cubit  is  nearly  two  feet;  a 
span  is  about  eight  inches,  a  much 
more  convenient  length  for  a  pon- 
iard or  stiletto,  which  would  undoubt- 
edly have  been  the  modern  name  of 

Ehud's  instrument. IT    Upon    his 

right  thigh.  Whence  it  could  be 
more  easily  drawn  forth  by  his  left 
hand. 

18.  Made  an  end  to  offer.  When 
he  had  ended  all  the  ceremonies 
which  in  those  days  were  customary 
in    presenting   gifts    to   great  men. 

IT  The  people  that  bare  the  present. 

A  considerable  number  of  persons 
seems  to  have  been  employed  on  this 
occasion,  not  so  much  because  th-e 
quantity  or  variety  of  the  presents 
required  it,  as  for  the  sake  of  eti- 
quette and  a  somewhat  pompous  dis- 
pla}^  The  Orientals  habitually  af- 
fect a  great  parade  in  presenting  their 
gift^,  especially  to  persons  of  power 
and  distinction.  '  Through  ostenta- 
tion,' says  Maillet,  '  they  never  fail 
to  load  upon  four  or  five  horses  what 
might  easily  be  carried  on  one.  In 
like  manner  as  to  jewels,  trinkets, 
and  other  things  of  value,  they  place 
in  fifteen  dishes,  what  a  single  plate 
would  very  well  hold.'     It  appears 


36 


JUDGES. 


[B.  C.  1336 


19  But  he  himself  turned 
ao-ain  ''from  the  quarries  that 
were  by  Gilgal,  and  said,  I  have 
a  secret  errand  unto  thee,  O 
king :  who  said.  Keep  silence. 

w  Josh.  4.  20. 

evident  from  the  next  verse  that 
Ehud  accompanied  this  party  some 
distance  on  their  way  homewards 
and  then  returned  himself  alone  to 
execute,  without  accomplices,  the 
deed  which  he  meditated,  and  to 
which  he  was  probably  impelled  by 
a  divine  prompting. 

19.  From  the  quarries.  Heb. 
CiiDS  pesilim,  from  the  root,  ^DS 
pasal,  to  cut  out,  or  carve,  as  a  sculp- 
tor, whence  several  of  the  ancient 
versions  understand  the  word  of 
idols,  or  graven  images,  by  which  it 
is  generally  rendered.  It  was  per- 
haps the  place  where  idolatrous  sta- 
tues of  stone  were  cut  out  of  the  quar- 
ry and  erected  as  objects  of  worship 
by  the  Moabites.  This  might  have 
been  done  in  contempt  of  the  religion 
and  worship  of  the  Israelites,  and 
the  sight  of  them  may  have  stirred 
up  afresh  the  pious  indignation  of 
Ehud,  and  animated  him  Avith  new 
zeal  to  accomplish  the  work  upon 

which  he  was  intent. II  /  have  a 

secret  errand.  Heb.  ^tlD  '^:3"I  debar 
sether,  a  loord  or  thing  of  concealment, 

of  secresy. II  Who  said.  Keep  si- 

lence.  This  is  generally  understood 
as  addressed  to  Ehud,  intimating  that 
he  was  to  keep  silent,  and  not  declare 
his  message  till  the  king's  attendants 
had  withdrawn.  But  a  preferable 
sense  we  think  is  that  given  by  Ged- 
des  in  his  translation,  '  The  king 
said.  Privacy !'  which  was  equiva- 
lent to  a  command  to  his  servants  to 
leave  the  room.      This  is  confirmed 


And  all  that  stood  by  him  went 
out  from  him. 

20  And  Ehud  came  unto  him , 
and  he  was  sitting  in  a  summer- 
"  parlor,  which  he  had  for  him- 

X  Amos.  3.  15. 


by  the  Chal.,  Syr.,  and  Arab,  ver- 
sions, and  also  by  the  connexion,  as 
the  next  clause  evidently  expresses 
the  performance  of  a  command. 

20.  Sitting  in  a  summer  parlor, 
Heb.  r!lp)3n  n"iiya  (!'aaZi7/a<A  han- 
mekerah,  in  an  upper  room  or  cham- 
ber of  cooling.  The  extreme  heat  of 
the  climate  obliged  the  Orientals  10 
adopt  various  devices  for  ventilating 
and  cooling  their  apartments-.  For 
this  purpose  they  made  their  doors 
large,  and  their  chambers  spacious  ; 
but  they  soon  found  that  such  simple 
contrivances  were  insufficient  and 
that  other  methods  of  cooling  their 
habitations  were  necessary.  At  Alep- 
po, according  to  Rassel,  this  was 
effected  by  means  of  kiosks,  which 
are  a  sort  of  wooden  divans  or  stages, 
wliich  project  a  little  way  from  theiy 
other  buildings,  and  hang  over  the 
street.  They  are  raised  about  a  foot 
and  a  half  higher  than  the  floor  cf 
the  room,  to  which  they  are  q^^ite 
open,  and  by  having  windows  in 
front  and  on  each  side,  a  great 
draught  of  air  is  produced,  causing 
a  refreshing  coolness  in  the  sultry 
heat  of  summer.  Another  method 
of  compassing  the  same  end  is  by 
ventilators.  The  houses  in  Persia 
are  ventilated  by  meansof  atriangii- 
lar  building  which  rises  far  above  the 
terrace  roof,  and  is  open  at  top,  so  a.-* 
to  receive  the  wind  in  whatever  di- 
rection it  blows.  The  summer  par- 
lor of  Eglon  was  undoubtedly  cooled 
by  some  of  these  contrivances,  which 


B.  C.  1336.] 


CHAPTER   III. 


37 


self  alone  :    and    Ehud  said,   1 1    21   And    Ehud   put  forth    his 
have  a  message  from  God  unto   left  hand,  and  took  the  dagger 


thee, 
seat. 


And  he  arose  out  of  his 


proves  that  expedients  for  mitigating 
tlie  extreme  heat  of  the  climate  are 

ofverj'  great  antiquity, IT  Which 

he  had  for  himself  alone.  Into  which 
he  went  when  he  wished  to  be  retir- 
ed, and  so  better  adapted  to  hearing 
a  secret  message.  The  circumstance 
is  probably  mentioned  here  by  way 
of  accounting  for  his  servants' 
waiting  so  long,  v.  23,  before  going 
in  to  him.  From  a  circumstance 
mentioned  by  Mr.  Bruce,  it  appears 
that  Ehud  acted  in  strict  conformity 
to  the  customs  of  the  time  and  place, 
so  that  neither  the  suspicion  of  the 
king  nor  his  attendants  should  be 
excited  by  his  conduct.  It  was  usual 
for  the  attendants  to  retire  when  se- 
cret messages  were  to  be  delivered. 
'I  drank  a  dish  of  coffee,'  says  he, 
'  and  told  him,  that  I  was  a  bearer  of 
aconfuleniial  message  from  AH  Bey 
of  Cairo,  and  wished  to  deliver  it  to 
him  without  witnesses,  whenever  he 
pleased  The  room  was  accordingly 
cleared  witliout  dela)^,  excepting  his 
secretary,  who  was  also  going  away, 
when  I  pulled  him  back  by  the 
clothes,  saying,  stay,  if  you  please  ; 
we  .shall  need  you  to  write  the  an- 
swer.'  IT  I  have  a  message   from 

God  unlo  then.  A  message  to  be  de- 
livered not  in  word,  but  by  action. 
The  flebrew  signifies  a  thing,  a  bu- 
siness, an  ajj'air,  as  well  as  a  icord. 
Tlie  message  was  on  the  point  of 
Ehud's  dagger.  The  original  for 
'God'  moreover  is  a  term  common 
both  to  the  true  God  and  the  .suppos- 
ed deities  of  the  heathen,  so  that 
Eglon,  as  an  idolator,  might  have 
4 


from  his  right  thigh, 
it  into  his  belly  : 


and  thrust 


understood  it  in  a  very  different  sense 
from  that  intended  by  Ehud.  Yet 
we  think  it  most  probable  on  the 
whole  that  he  would  understand 
Ehud,  an  Israelite,  asspeakingof  the 
God  of  Israel,  and  that  a  general 
feeling  of  reverence  inspired  by  the 
mention  of  Ihe  deily  or  the  poivers 
above,  even  though  his  conceptions 
of  such  a  power  were  very  vague, 
was  sufiicient  to  prompt  him  to  pay 
a  serious  attention  to  what  was  pro- 
fessedly uttered    in    his  name. 

IF  And  he  arose  from  his  seat.  Thus 
paying  a  becoming  respect  to  a  di- 
vine communication.  '  Though  a 
king,  though  a  heathen  king,  though 
rich  and  powerful,  though  now  tyr- 
annizing over  the  people  of  God, 
though  a  fat,  unwieldy  man  that 
could  not  easily  rise  nor  stand  long, 
yet  when  he  expected  to  receive  or- 
ders from  heaven,  he  rose  out  of  his 
seat,  and  whether  it  was  low  and 
easy,  or  high  and  stately,  he  quitted 
it,  and  stood  up  when  God  was  about 
to  speak  to  him.  thereby  owning  God 
his  Superior.  This  shames  the  ir- 
reverence of  many  who  are  called 
Christians,  and  yet  when  a  message 
from  God  is  delivered  to  them  study 
to  show  by  all  marks  of  carelessness 
how  little  they  regard  it.'  Henry. 
His  rising  also  gave  Ehud  a  favora- 
ble opportunity  of  striking  the  fatal 
blow. 

21.  Took  the  dagger — and  thrust 
it,  &c.  A  correct  estimate  of  the 
moral  character  of  this  bold  deed  of 
Ehud  can  only  be  formed  by  .settling 
the   previous  que.stion,   whether    in 


38 


JUDGES. 


[B.  C.  1336. 


performing  it  he  was  acting  under  a 
divine  commission,  or  prompted 
merely  by  a  self-moved  impulse  of 
patriotism  to  free  his  country  from 
the  yoke  of  a  usurper  and  a  tyrant. 
If  the  latter  were  the  fact  v.'e  have 
no  disposition  to  justify  the  course 
adopted  by  Ehud,  although  it  maybe 
plausibly  maintained  to  be  according 
to  the  acknowledged  right  of  nature 
and  of  nations  for  subjects  to  free 
themselves  from  bondage  and  restore 
liberty  to  a  country  unjustly  enslaved 
by  taking  the  life  of  their  oppressor. 
Most  nations,  both  in  ancient  and 
modern  times,  that  have  recovered 
themselves  from  political  thraldom, 
have  taken  this  course,  and  appar- 
ently with  the  approbation  of  the 
great  mass  of  mankind.  At  any 
rate,  the  objection,  against  this  act 
of  Ehud  as  a  base  assa.«sination, 
comes  with  an  ill  grace  from  those 
who  admire  and  eulogise  the  conduct 
of  Brutus  in  stabbing  Caesar  in  the 
senate-house,  on  the  plea  of  ridding 
his  country  of  a  tyrant.  But  the 
deed  of  Ehud  is  doubtless  to  be  vin- 
dicated on  other  grounds.  There  is 
every  reason,  we  think,  to  look  upon 
him  as  moved  to  this  undertaking  by 
an  impulse  from  above.  It  is  ex- 
pressly said,  V.  15,  that  God  raised 
him  up  as  a  savior  to  the  country, 
and  how  could  he  save  his  country 
but  by  crushing  the  power  which 
held  it  in  subjection  1  Again,  we 
are  brouglit  to  the  same  conclusion 
by  considering  the  peculiar  circum- 
stances under  which  the  deed  was 
accomplished.  In  view  of  the  dan- 
gers attending  it,  what  but  the  confi- 
dence of  being  divinely  directed 
could  have  induced  him,  after  dis- 
missing his  attendants  at  Gilgal,  to 
return  alone  and  attempt  the  execu- 


lion  of  his  purpose  1  How  could  he 
otherwise  presume  to  think  that  he, 
a  single  person,  and  disabled  in  his 
right  hand,  could  reach  the  heart  of 
the  king  amidst  the  circle  of  his  offi- 
cers and  guards'?  How  could  he  ex- 
pect, enemy  as  he  was,  to  be  adudtted 
to  a  private  interview  1  And  if  ad- 
mitted, how  could  he  have  looked 
for  an  incident  so  favorable  to  his 
object  as  the  king's  ordering  all  the 
company  to  leave  the  room  1  And 
then,  should  he  succeed  in  dispatch- 
ing the  king,  what  prospect  had  he 
of  efiecting  his  escape  1 — and  yet, 
should  he  fail  to  escape,  the  whole 
enterprise,  as  far  as  the  deliverance 
of  his  country  was  concerned,  would 
have  been  abortive.  We  cannot 
therefore  resist  the  evidence  arising 
from  these  considerations  that  Ehud 
acted  in  this  matter  in  virtue  of  a 
commission  from  God,  who  saw  fit 
thus  to  punish  the  oppressor  of  his 
people  afier  having  first  made  use  of 
him  for  their  correction.  He  would 
of  course  know  that  the  prompting 
to  the  act  was  of  God,  by  the  Spirit 
that  came  upon  him,  the  impulses  of 
which  carried  their  own  evidence 
along  with  them,  and  so  gave  him 
full  assurance  at  once  of  the  lawful- 
ness and  the  success  of  the  attempt, 
of  both  which  he  would  otherwise 
have  had  the  utmost  reason  todnubt. 
'  If  he  be  sure  that  God  bids  him  do 
it,  he  is  sure  both  that  he  may  do  it, 
and  that  he  shall  do  it  ;  for  a  com- 
mand from  God  is  sufficient  to  bear 
us  out,  and  to  bring  us  off",  both 
against  our  consciences  and  against 
all  the  world.'  Henri/.  It  is  not 
however  to  be  imagined  that  Ehud's 
conduct  is  to  be  followed  as  a  prece- 
dent ;  for  no  man  can  dare  to  follow 
it  unless  he  have  infallible  evidence 


B.  C.  1336.] 


CHAPTER  III. 


39 


22  And  the  haft  also  went  in 
after  the  blade :  and  the  fat 
closed  upon  the  blade,  so  that 
he  could  not  draw  the  dasger 

or) 

out  of  his  belly ;  and  the  dirt 
came  out. 

23  Then  Ehud  went  forth 
through  the  porch,  and  shut  the 
doors  of  the  parlor  upon  him, 
and  locked  them. 

that  he  is  called  of  God  to  do  it ;  but 
as  no  man  can  expect  such  a  call 
at  this  lime,  no  man  can  without  the 
deepest  criminality  presume  to  imi- 
tate his  example. 

22.  And  the  dirt  came  out.  Ac- 
cording to  some,  '  and  it  (the  blade) 
went  out  behind.'  The  obscurity  of 
the  original  renders  it  difficult  to 
affix  any  determinate  sense  to  the 
words. 

23.  Ehud  went  forth,  &c.  By  a 
remarkable  providence,  Eglon  fell 
silently  without  uttering  any  shriek 
or  outcry,  which  might  have  been 
overheard  by  his  servants  at  a  dis- 
tance. His  dying  groans  seem  to 
have  been  stifled  in  his  own  fat,  and 
thus  the  escape  of  his  executioner 
was  signally  favored.  Ehud  accord- 
ingly walked  forth,  shutting  and 
locking  the  doors,  and  probably  tak- 
ing the  key  with  him,  with  such  an 
air  of  composure  and  innocence  as 
gave  no  ground  of  suspicion  to  any 
of  the  guards  that  he  might  have 
passed,  of  what  had  taken  place 
within.  His  calm  and  sedate  de- 
meanor imder  such  trying  circum- 
stances is  to  be  resolved  into  that 
strong  confidence  in  God,  by  which 
he  was  actuated  in  executing  the 
commission. 

24.  He  covereth  his  feet.  This  ap- 
pears to  have  been  an  idiomatic  and 


24  When  he  was  gone  out,  his 
servants  came  ;  and  when  they 
saw  that,  behold,  the  doors 
of  the  parlor  were  locked,  they 
said.  Surely  he  covereth  his 
feet  in  his  summer-chamber. 

25  And  they  tarried  till  they 
were  ashamed  :  and  behold,  he 
opened  not  the  doors  of  the  par- 
lor, therefore  they  took  a  key 


colloquial  form  of  expression  for 
lying  down  to  sleep.  When  this 
was  done  they  dropped  their  slip- 
pers, lifted  up  their  feet,  and  cov- 
ered them  with  their  long  loose  gar- 
ments. Thus  in  the  only  other  place 
where  this  phrase  occurs,  1  Sam.  24. 
3,  we  read,  that  Saul  'went  into  a 
cave  to  cover  his  feet,'  i.  e.  to  refresh 
himself  by  sleep.  This  interpreta- 
tion, though  varying  from  that  of 
several  of  the  ancient  versions,  which 
regard  it  as  a  euphemi.sm  for  a  dif- 
ferent act,  is  confirmed  by  the  Arabic 
and  Syriac,  and  also  by  Josephus, 
who  says,  '  The  king's  servants  were 
very  still,  as  supposing  that  the  king 
had  composed  himself  to  sleep.'  From 
the  case  of  Ishbosheth,  2  Sam.  4.  5, 
and  of  David,  2  Sam.  11.  2,  it  is 
evident  that  the  custom  of  taking  re- 
pose in  those  hot  countries  in  the 
middle  of  the  day  was  by  no  means 
unusual. 

25.  Tarried  till  they  were  ashamed. 
That  is,  perplexed,  confounded,  not 
knowing  what  to  make  of  it.  They 
were  greatly  agitated  between  the 
fear  of  disturbing  him  on  the  one 
hand,  and  of  neglecting  their  duty 
on  the  other.  Though  the  primary 
import  of"the  original  is  that  of  feel- 
ing  shame,  yet  it  is  also  in  repeated 
instances  found  to  be  closely  con- 
nected with  the  idea  of  disappoints 


40 


JUDGES. 


[B.  C.  1336. 


and  opened  them:  and  behold, 
their  lord  ivas^  fallen  down  dead 
on  the  earth. 

26  And  Ehud  escaped  while 
they  tarried ;  and  passed  be- 
yond the  quarries,  and  escaped 
unto  Seirath. 

27  And  it  came  to  pass  when 
he  was  come,  that  ''he  blew  a 
trumpet  in  the  ^mountain  of 
Ephraim,  and  the  children  of 
Israel  went  down  with  him  from 
the  mount,  and  he  before  them. 

y  ch.  5. 14,  and  6.  34.  1  Sam.  13.  3.  i  Josh. 
17.  15.     ch.  7.  24,  and  17.  1,  and  19.  1. 

metit  in  long  waiting,  and  consequent 
perplexity,  chagrin,  mortification. 
Thus  Jer.  14.  3,  'And  their  nobles 
have  sent  their  little  ones  to  the  wa- 
ters :  they  have  coine  to  the  pits,  and 
found  no  water ;  they  returned  with 
their  vessels  empty ;  they  were 
ashamed  and  confounded,  and  cov- 
ered their  heads.'  Job.  G.  19,  20, 
'  The  troops  of  Tema  looked,  the 
companies  of  Sheba  waited  for  them. 
They  were  confounded  because  they 
had  hoped  ;  they  came  thither  and 
were  ashamed.^    Comp.  Ps.  6.  1 ;  Jer. 

14.  4 ;    Is.   19.  9. IT  Behold,  their 

lord  was  fallen  doxon.  Heb.  DiT^D^i^ 
adonvhem,  their  lords,  pi.  according 
to  the  Heb.  idiom.  See  on  Gen.  1.  1. 
'  God,  when  he  hath  chastened  his 
children,  doth  many  times  ca.st  the 
rod  into  the  fire.'     Trapp. 

27.  Blew  a  trumpet  in  the  mou7itaiii 
of  Ephraim.  That  is,  caused  trum- 
pets to  'be  blown  in  different  direc- 
tions throughout  that  region.  By  the 
'mountain  of  Ephraim,'  is  not  meant 
any  particular  mountain^  but  the 
mountainous  tract  or  district  gene- 
rally. Ehud,  though  a  Benjamite, 
applied  first  to  the  tribe  of  Ephraim, 


28  And  he  said  unto  them, 
Follow  after  me  :  for  ^  the  Lord 
hath  delivered  your  enemies  the 
Moabites  into  your  hand.  And 
they  went  down  after  him,  and 
took  '-^  the  fords  of  Jordan  toward 
Moab,  and  suffered  not  a  man 
to  pass  over. 

29  And  they  slew  of  Moab  at 
that  time  about  ten  thousand 
men,  all  lusty,  and  all  men  of 
valor  :  and  there  escaped  not  a 
man. 

a  ch.  7.  9,  15.  1  Sam.  17.  47.  b  Josh.  2.  7. 
ch.  12.  5. 


probably  for  the  reason  that  that  tribe, 
lying  immediately  contiguous,  was 
more  numerous  than  his  own,  and 
had  more  men  to  spare,  as  the  Ben- 
jamites  not  long  before,  in  conse- 
quence of  the  events  mentioned  ch. 
19 — 21,  seem  to  have  been  reduced  to 
a  mere  handful.  It  is  not  unlikely, 
moreover,  that  the  Ephraimites  had 
been   the   principal  sufferer.?   under 

the  rod  of  Moab. IT  The  children 

of  Israel  it-ent  dotim  from  the  mount. 
After  being  collected  in  considerable 
numbers  by  his  emissaries. 

28.  Took  the  fords  of  Jordan.  He 
first  secured  these  passes  and  set  a 
strong  guard  upon  them,  to  cut  off 
all  communication  betM^een  the  Mo- 
abites on  the  west,  and  those  in  their 
own  country  on  the  east  of  Jordan, 
so  that  those  who  might  attempt  to 
fly  should  have  no  means  of  escape, 
and  those  who  might  resolve  to 
fight  no  prospect  of  assistance  from 
abroad.  '  He  thus  shut  them  up  in 
that  land  as  their  prison,  in  which 
they  were  pleasing  themselves  as 
their  palace  and  paradise.'     Henry. 

29.  All  lusty,  and  all  men  of  valor. 
The  best  and  choicest  of  all  the  king 


B.  C.  1336.] 


CHAPTER   III. 


41 


30  So  Moab  was  subdued  that 
day  under  the  hand  of  Israel ; 
and  "  the  land  had  rest  fourscore 
years. 

31  IT  And  after  him  was ''  Sham- 

c  ver.  11.    J  ch.  5.  6,  8.    1  Sam.  13. 19,  22. 


of  Moab's  force.s,  picked  troops,  com- 
posed of  men  of  bulk  and  stature, 
able-bodied  and  high-spirited,  whom 
Eglon  had  stationed  on  that  side  the 
Jordan  to  overawe  and  keep  Israel 
in  subjection.  Chal.  '  every  one  ter- 
rible and  full  of  valor.' 

31.  After  him  tuas  Shamgar.  Of 
the  tribe  and  family  of  Shamgar  no- 
thing is  said  in  the  Scripture,  except 
that  he  was  the  son  of  Anath,  nor  are 
we  informed  how  long  he  judged  Is- 
rael. From  his  having  to  do  prin- 
cipally with  the  Philistines,  it  is 
probable  that  he  originated  in  one  of 
the  tribes  bordering  upon  their  terri- 
tory, as  perhaps  that  of  Judah  or  Dan. 

K  With  an  ox-goad.    Hch .1)2^)2 

malviad,  from  the  root  ~?ab  lamad,to 
teach,  and  literally  rendered  '  an  in- 
structer  of  oxen  ;'  i.  e.  an  instrument 
by  which  they  are  brought  into  due 
subjection,  analogous  to  which  we 
have,  Hos.  10.  11,  rn7a^?2  n>3S 
egliih  malmedah,  a  heifer  that  is 
taught,  and  Jer.  31.  18,  '  I  was  chas- 
tised n>3b  i<b  ^^yiD  keiigei  lo  lummdd, 
as  a  bullock  not  taught,  i.  e.  not  train- 
ed to  subjection,  though  rendered  less 
accurately  in  our  translation,  '  unac- 
customed to  the  yoke.'  The  Sept. 
and  Vulg.  render  the  original  by  a 
coulter  or  ploughshare,  but  that  the 
ox-goad  still  used  in  Palestine  is  a 
weapon  sufficiently  destructive  for 
this  purpo--e,  if  wielded  by  a  strong 
and  .'^kilful  hand,  appears  highly 
probable  from  the  description  of  this 
implement  given  by  Maundrell.    He 


gar  the  son  of  Anath,  which 
slew  of  the  Philistines  six  hun- 
dred men  ^  with  an  ox-goad ; 
■^and  he  also  delivered  ^  Israel. 

e  1  Sam.  17.  47,  50.  f  ch.  2.  16.  s  ch.  4. 
1,  3,  &c.  and  10.  7,  17,  and  11.  4,  &c.  1  Sam. 
4.  1. 

says,  '  the  country  people  were  now 
everywhere  at  plough  in  the  fields, 
in  order  to  sow  cotton.  It  was  ob- 
servable, that  in  ploughing  they  used 
goads  of  extraordinary  size ;  upon 
measuring  of  several,  1  found  them 
eight  feet  long,  and  at  the  bigger  end 
six  inches  in  circumference.  They 
were  armed  at  the  lesser  end  with  a 
sharp  prickle  for  driving  the  oxen, 
at  the  other  end  with  a  small  spade, 
or  paddle  of  iron,  strong  and  massy, 
for  cleansing  the  plough  from  the 
clay  that  encumbers  it  in  working. 
May  we  not  from  hence  conjecture, 
that  it  was  with  such  a  goad  as  one 
of  these,  that  Shamgar  made  that 
prodigious  slaughter  related  of  him^ 
Judges  3.  211  lam  confident  that 
whoever  should  see  one  of  these  in- 
struments, would  judge  it  to  be  a 
weapon  not  less  fit,  perhaps  fitter, 
than  a  sword  for  such  an  execution. 
Goads  of  this  sort  1  saw  always  used 
hereabouts,  and  also  in  Syria  ;  and 
the  reason  is,  because  the  same 
single  person  both  drives  the  oxen, 
and  also  holds  and  manages  the 
plough  ;  which  makes  it  necessary 
to  use  such  a  goad  as  is  above  de- 
scribed, to  avoid  the  encumbrance 
of  tv.o  instruments.'  This  is  con- 
firmed by  Mr.  Buckingham,  who, 
in  describing  his  journey  from  Soor 
(Tyre)  to  Acre,  remarks  of  the 
ploughing  that  he  witnessed,  that 
'  oxen  were  yoked  in  pairs,  and  the 
plough  was  small  and  of  simple  con- 
struction, so  that  it  seemed  necessary 


42 


JUDGES. 


CHAPTER  IV. 

ND  "  the  children  of  Israel 
again  did  evil  in  the  sight 


for  two  to  follow  each  other  in  the 
same  furrow,  as  they  invariably  did. 
The  husbandman  holding  the  plough 
with  one  hand,  by  a  handle  like  that 
of  a  walking  crutch,  bore  in  the  other 
a  goad  of  seven  or  eight  feet  in 
length,  armed  with  a  sharp  point  of 
iron  at  one  end,  and  at  the  other  with 
a  plate  of  the  same  metal  shaped  like 
a  caulking-chisel.  One  attendant  on- 
ly was  necessary  for  each  plough, 
as  he  who  guided  it,  with  one  hand 
spurred  the  oxen  with  the  points  of 
the  goad,  and  cleansed  the  earth 
from  the  ploughshare  by  its  spaded 
heel  with  the  other.'  Shamgar  was 
perhaps  quietly  following  the  plough, 
at  the  lime  when  the  Philistines 
made  a  sudden  inroad  upon  the 
country  for  purposes  of  plunder,  and 
being  moved  by  God  to  oppose  them, 
and  having  neither  spear  nor  sword 
at  hand,  he  availed  himself  of  the 
implement  with  which  he  was  driv- 
ing his  oxen,  and  with  that  efiecied 
the  slaughter  here  described.  The 
achievement  was  i^robably  miracu- 
lous on  his  part,  like  that  of  Samson 
in  killing  so  many  thousands  of  the 
Philistines  with  the  jaw-bone  of  an 
ass  ;  though  several  respectable  com- 
mentators suppose  that  instead  of 
withstanding  the  enemy  alone,  he 
put  himself  at  the  head  of  a  hastily 
gathered  band  of  countrj''  people, 
v.'ho,  F.rming  themselves  with  the  im- 
plements of  tillage  with  which  they 
were  occupied,  fell  upon  the  invaders 
and  put  them  to  a  total  rout.  In  sup- 
port of  this  sense  it  is  affirmed,  that 
a  leader  is  often  put  for  the  force 
which  lie  commards.  as  above,  ch. 


of  the 
dead. 


[B.  C.  1316. 

Lord  when  Ehud  was 


a  ch. 


1.  13,  where  Othniel  is  said  to  have 
taken  Kirjath-sepher,  though  no  one 
will  suppose  he  did  it  unassisted.  So 
also  in  regard  to  the  exploits  of  the 
three  champions  of  Israel  mentioned 
2  Sam.  23.  8-12.  But  this  interpre- 
tation appears  on  the  whole  less 
likely.  The  incident  is  evidently  re- 
corded as  something  uncommon  and 
marvellous,  and  as  divine  interposi- 
tions no  more  strange  frequently  oc- 
curred during  the  days  of  the  judges, 
we  deem  it  safer  to  abide  by  the  ex- 
act letter  of  the  text.  '  It  is  no  mat- 
ter how  weak  the  weapon  is,  if  God 
direct  and  strengthen  the  arm.  An 
ox-goad,  when  God  pleases,  shall  do 
more  than  Goliath's  sword.  And 
sometimes  he  chooses  to  work  by 
such  unlikely  means,  that  the  excel- 
lency of  the  power  may  appear  to  be 
of  God.'  Henry.  The  brief  account 
here  given  of  Shamgar  here  suggests 
the  remark,  (1)  That  the  most  dis- 
tinguished men  have  often  risen  from 
the  meanest  employments.  (2)  That 
when  a  ploughman  is  raised  up  by 
God  to  hold  the  reins  of  government, 
or  a  fisherman  is  deviated  fo  the 
apostleship,  he  will  qualify  them  for 
their  work  and  bless  them  with  suc- 


CHAPTER  IV. 
1.  The  children  of  IsraA  again  did 
evil  in  the  sight  of  the  Lord.  This 
mode  of  expression  when  used,  as 
here,  of  the  whole  body  of  the  nation, 
seems  to  imply  a  general  and  open 
defection  from  the  Avorship  of  God, 
so  that  the  services  of  the  sanctuary 
were  in  a  great  measure  neglected. 


B.  C.  1316.] 


CHAPTER  IV. 


43 


2  And  the  Lord  ""sold  them 
into  the  hand  of  Jabin  king  of 
Canaan  that  reigned  in  "Hazor, 
the  captain  of  whose  host  was 

h  ch,  2.  U.    c  Josh.  11.  1,  10,  and  19.  36. 

'  What  a  continued  circle  is  here  of 
sins,  juilgmeiits,  repentance,  deliver- 
ance !  The  conversation  with  idola- 
ters taints  them  with  sin,  their  sin 
draws  on  judgment,  the  smart  of  the 
judgment  moves  them  to  repentance, 
on  their  repentance  follows  speedy 
deliverance,  on  their  peace  and  de- 
liverance Ihey  sin  again  !  Who  would 
not  think  idolatry  an  absurd  and  un- 
natural thing  1  which  as  it  hath  the 
fewest  inducements,  so  hath  it  also 
the  most  direct  prohibitions  from  God; 
and  yet  after  all  their  warnings, 
Israel  falls  into  it  again.  Neither  af- 
fliction nor  repentance  can  secure  an 
Israelite  from  redoubling  his  worst 
sin,  if  he  be  left  to  his  own  frailty.' 

Bp.  Hall, IT  When  Ehudwas  dead. 

This  appears  to  be  inserted  not  mere- 
ly to  indicate  the  time  when  this 
apostasy  took  place,  but  also  to  ac- 
quit Ehud  of  all  participation  in  it. 
Had  he  been  alive  there  would  have 
been  less  likelihood  of  its  occurring. 
2.  Sold  them.      See  on  ch.  2.  14. 

TT  Jabin,  king  of  Canaan.     That 

is,  of  the  region  where  the  greatest 
body  of  the  Canaanites  dwelt,  which 
was  in  the  northern  section  of  the 
country.  This  Jabin  was  perhaps  a 
descendant,  as  well  as  successor  of 
the  king  of  the  same  name,  who 
reigned  also  in  Hazor,  and  who  was 
routed  and  slain,  and  his  city  burnt 
by  Joshua,  Josh.  11.  1,  10.  In  pro- 
cess of  time,  it  appears  that  the  city 
had  been  rebuilt,  its  power  regained, 
its  losses  retrieved,  and  by  degrees 
the  king  of  Hazor  had  obtained  the 


'^Sisera,  which  dwelt  in  'Haro- 
sheth  of  the  Gentiles. 

3  And   the   children  of  Israel 
cried  unto  the  Lord  ;  for  he  had 

d  1  Sam.  12.  9.     Ts.  a3.  9.    e  ver.  13,  16. 


ascendency  over  Israel,  who  were 
exceedingly  oppressed  under  his  rod. 
Their  former  defeat  by  the  chosen 
people,  would  naturally  provoke 
them  to  make  their  burdens  as  heavy 
as  possible,  while  on  the  other  hand, 
the  misery  of  the  sufferers  would  be 
aggravated  by  the  reflection,  that 
these  Canaanites  had  once  been  con- 
quered and  subdued  by  them,  and 
might  now  have  been  under  their 
feet  and  incapable  of  molesting  them, 
if  their  own  slothfulness,  cowardice, 
and  unbelief  had  not  given  them  the 
advantage.  To  be  oppressed  by 
those  whom  their  fathers  had  con- 
quered, and  whom  they  had  foolishly 
spared,  must  have  greatly  embittered 
their  bondage.  No  reverses  are  so 
trying  as  those  which  give  the  upper 
hand  to  persons  or  events  that  have 
once  been  under  our  complete  con- 
trol.  IT  Haroshelh  of  the  Gentiles. 

Or,  '  Harosheth  of  the  nations,'  i.  e. 
of  the  heathen  nations  as  opposed  to 
the  Hebrews,  so  called  perhaps  from 
the  remains  of  the  Canaaniiish  na- 
tions having  resorted  thither  in  great 
numbers  to  assist  Sisera,  the  com- 
mander of  Jabin's  armies,  and  to 
obtain  his  protection.  It  was  situated 
in  the  tribe  of  Naphtali,  near  the 
west  borders  of  the  Lake  Samechoni- 
tis,  in  the  region  which  was  after- 
wards called,  perhaps  in  allusion  to 
thispassage,  '  Galilee  of  the  Gentiles.' 
3.  Cried  unto  the  Lord.  '  Those 
who   abuse   prosperity   shall    know 

the  cries  of  adversity.'     Haweis. 

IT  Nine    himdred    chariots  of  iron. 


44 


JUDGES. 


[B.  C.  1316. 


nine  hundred  "^  chariots  of  iron  ; 
and  twenty  years  ^he  mightily 
oppressed  the  children  of  Israel. 

f  ch.  1.  19.    ff  ch.  5.  8.    Ps.  106.  42. 


Had  so  many  at  his  service  and  under 
his  control.  It  is  probable  that  part 
of  them  belonged  to  the  neighboring 
powers  (ch.  5.  19,)  who  M'ere  confed- 
erate with  him  on  this  occasion,  but 
altogether  they  made  out  the  vast 
number  here  mentioned.  '  God  pro- 
vides, on  purpo.se,  mighiy  adversa- 
ries for  his  church,  that  their  humilia- 
tion may  be  greater  in  sustaining! 
and  his  glory  may  be  greater  in  de- 
liverance.      Bp.   Hall. ^TiceiUy 

years.  A  longer  period  of  oppression 
than  either  of  the  former,  because 
God  proportions  the  judgments  of  his 
sinning  people  to  the  aggravation  of 
their  oliences. 

4.  And  Deborah  a  jirophetess.  Heb. 
ns^"in3  nms  n-nm  Deborah  ishah 
nebiah,  Deborah  a  woman  a  pro- 
phetess. The  words  '  prophet,'  and 
'  prophetess,'  are  of  a  very  extensive 
and  somewhat  ambiguous  significa- 
tion in  the  Old  Testament,  being 
sometimes  applied  to  persons  extra- 
ordmarily  endowed  of  God  with  the 
power  of  foretelling  future  events  or 
of  working  miracles,  or  of  chanting 
or  singing  forth  the  praises  of  God 
under  supernatural  influence;  and 
sometimes  to  those  who  were  re- 
markably instructed  in  divine  know- 
ledge by  the  immediate  inspiration 
of  the  Spirit  of  God,  and  therefore 
appointed  to  act  as  interpreters  of 
his  will.  As  to  Deborah,  she  proba- 
bly belonged  to  the  latter  class,  and 
was  perhaps  only  a  woman  of  emi- 
nent holiness,  prudence,  and  know- 
ledge of  divine  things,  by  which  she 
was  qualified  above  any  of  the  other 


4  TT  And  Deborah,  a  prophet- 
ess, the  wife  of  Lapidotli,  she 
judged  Israel  at  that  time. 


sex  then  living  to  judge  the  people; 
that  is,  by  acting  as  God's  mouth  to 
them,  correcting  abuses,  redressing 
grievances,  and  determining  causes, 
especially  in  matters  periaining  to 
the  law  and  the  worship  of  God.  She 
was  resorted  to  by  the  people  of  Is- 
rael, from  diflerent  parts,  for  judg- 
ment or  counsel  relative  to  subjects 
of  general  interest  to  the  nation,  or 
that  part  of  it  where  she  resided,  and 
discharged  her  duty  by  expounding 
the  Scriptures,  and  animating  the 
magistrates  in  their  several  districts 
to  put  the  laws  in  execution.  'I  do 
not  find  aii3' prophet  in  Israel  during 
their  sin ;  but  so  soon  as  1  hear  news 
of  their  repentance,  mention  is  made 
of  a  prophetess,  and  judge  of  Israel. 
There  is  no  better  sign  of  God's  re- 
conciliation than  the  .sending  of  his 
holy  messengers  to  any  people  ;  he  is 
not  utterly  fallen  out  with  those  whom 
he  blesses  with  prophecy.'  Bp.  Hall. 
Under  every  dispensation  the  Most 
High  exercises  his  prerogative  as  a 
sovereign  in  the  bestowment  of  spirit- 
ual gifts,  and  though  women,  under 
the  Christian  economy,  are  precluded 
from  the  function  of  public  teachers, 
yet  nothing  hinders  them  from  mak- 
ing the  most  eminent  attainments  in 
divine  knowledge,  and  becoming 
able  in  a  private  capacity  to  render 
the  most  signal  services  to  the  min- 
istry and  the  cause  of  Christ.  The 
import  of  the  name  Deborah  is  '  a 
bee ;'  an  equivalent  to  which  we  find 
in  the  classic  name  Melissa,  signify- 
ing also  a  bee.  Females  possessed  of 
her  spirit  in  respect  to  the  assiduous 


B.  C.  131fc).] 


CHAPTER    IV. 


45 


5  ""And  she  dwelt  under  the 
pahn-tree  of  Deborah,  between 
Kamah  and   Beth-el    in  mount 

h  Gen.  35.  8. 

.study  of  the  Scriptures,  will  find 
themselves,  like  David,  feeding  upon 
that  which  is  sweeter  to  their  taste 
than  honey  or  the  honey-comb,  and 
in  the  benevolent  employments  to 
wJiich  it  will  prompt  thein,  will 
evince  the  busy  and  untiring  dili- 
gence of  their  insect  exemplar. 

TT  The  wife  of  Lapidoth.  The  ter- 
mination of  the  word  is  the  Heb. 
feminine  plural,  which  very  seldom 
occurs  in  the  names  of  men.  Some 
therefore  render  ii  '  woman  of  Lapi- 
doth,' as  if  it  were  the  name  of  a 
place.  Others,  as  Lapidoth  taken 
appellalively  signifies  Laiups,  would 
read  it  a  '  woman  of  lamps,'  i.  e.  one 
who  made  wicks  for  t'he' lamps  of 
the  labernacle.  Others  again,  with 
more  show  of  probability,  would 
translate  it  a  '  woman  of  illumina- 
tions or  splendors,'  by  which  they 
would  understand  a  uonian  super- 
aaturally  enlightened,  endowed  with 
extraordinary  wisdom,  and  who  had 

hus  become  very  eminent  and  illus- 
■rious.  After  all,  the  present  render- 
ing, '  wife  of  Lapidoth,'  is  the  most 
uobable.      Thus   2   Kings   22.  14, 

Huldah  the  prophetess,  the  wife  of 
Shall um.'  And  for  examples  of 
feminine  terminations  in  the  names 
of  men,  see  '  Shelomith,'  1  Chron. 
C^3.  9;  '  Meramoth,'  Ezra  8.  33  ;  and 

Mikloth,'  1  Chron.  27.  4. '^Jiidg- 

'd  Israel.  That  is,  in  the  manner 
ibove  described.  It  can  hardly  be 
supposed  that  she  performed  all  the 
•iuties  usually  involved  in  the  office 
.)f  a  judge  of  Israel,  of  which  one  of 
'.he  principal  was  leading  the  tribes 
in  person  to  war  against  the  enemies 


Ephraim:  and  the  children  of 
Israel  came  up  to  her  for  judg- 
ment. 


and  oppressors  of  their  country.  But 
so  far  as  the  work  of  judging  the 
people  depended  upon  counselling 
and  directing  them  in  diificult  cases, 
and  expounding  the  will  of  God  un- 
der the  influence  of  the  spirit  of  pro- 
phecy, this,  though  a  woman,  she 
might  be  qualified  to  do.  Had  this 
office,  at  this  time,  been  filled  by  a 
man,  it  would  probably  have  given 
alarm  to  Jabin,  and  afibrded  a  pre- 
text to  oppress  the  nation  with  still 
greater  burdens,  and  perhaps  to  at- 
tempt to  crush  them  altogether.  Jo- 
sephus,  speaking  of  this  period,  says, 
'When  they  (the  Israelites)  were  be- 
come penitent,  and  were,  so  wise  as 
to  learn  that  their  calamities  arose 
from  their  contempt  of  the  lavvs,  they 
besought  Deborah,  a  certain  prophet- 
ess among  them,  to  pray  to  God  to 
lake  pity  on  them,  not  to  overlook 
ihem  now  they  were  ruined  by  the 
Canaanitcs.'  Ant.  B.  V.  cli.  5.  Com- 
pare what  is  said  of  Samuel,  I  Sam. 
7.  G,  8. 

5.  She  dwelt  under  the  palm-tree  of 
Deborah.  That  is,  perhaps,  collect, 
a  palm-grove,  a  pleasant  and  shady 
recess,  amidst  a  thick  plantation  of 
palm-trees;  which  from  this  circum- 
stance went  ever  after  by  the  name 
of  Deborah's  palm-grove.  Whether 
this  is  designed  to  intimate  that  her 
ordinary  settled  habitation  was  se- 
lected in  this  place,  or  that  her  judg- 
ment-seat was  fixed  here  in  the  open 
air  for  hearing  the  applications  that 
were  made  to  her,  it  is  not  easy  to 
determine.  The  original  (rCffili 
yoshcbeth,  was  sitting,)  will  admit  of 
either  sense.    From  the  phrase 'sit- 


46 


JUDGES. 


[B.  C.  1296. 


6  And  she  sent  and  called 
'  Barak  the  son  of  Abinoam  out 
of  ''  Kedesh-naphtali,  and   said 

i  Heb.  11.  32.    k  Josh.  19.  37. 

ting  in  judgment,'  Ps.  9.  8,  it  would 
appear,  that  the  latter  is  the  more 

genuine  import   of  the   words. 

IT  Between  Ramath  and  Bethel  in 
mount  Ej)hraiiii.  Consequently  very 
near  the  confines  of  the  tribes  of  Ben- 
jamin and  Ephraim-,  in  one  of  which 
lay  Ramah,  and  in  the  other  Bethel, 
the  former  about  six  miles  north  of 
Jerusalem,  the  latter  about  twelve. 

6.  Kedesh-naphtali.  So  called  to 
distinguish  it  from  two  other  cities 
of  the  same  name,  the  one  in  Tfsa- 
char,  the  other  in  Judah.  This 
place  was  situated  on  an  eminence, 
about  eight  miles  north-west  from  the 
head  of  the  sea  of  Galilee.  To  Kedesh 
she  sent  for  Barak,  in  virtue  of  the 
authority  with  which  she  was  invest- 
ed as  prophetess,  and  which  seems  to 
have  been  generally  acknowledged 
by  her  people.  '  He  could  do  nothing 
without  her  head,  nor  she  without 
his  hands ;  both  together  made  a  com- 
plete deliverer  and  eflected  a  com- 
plete deliverance.  The  greatest  and 
best  are  not  self-sufficient,  but  need 

one  another.'    Henry. If  Hath  not 

the  Lord  God  of  Israel  commanded, 
&.C.  The  usual  form  of  a  strong 
affirmation.  It  does  not  appear,  how- 
ever, that  Barak  had  received  any 
command  whatever  previous  to  this 

time. IT  Go  and  draw  foicardmoxmt 

Tabor.  The  true  sense  of  the  term 
'  draw,'  in  this  connexion,  is  a  point 
much  debated  by  commentators. 
According  to  the  rendering  in  our 
comrnon  translation,  it  would  natu- 
rally be  taken  as  a  command  to  ap- 
froachtoward  mount  Tabor;  but  this 


unto  him,  Hath  not  the  Lord 
God  of  Israel  commanded,  say- 
ing,  Go,  and  draw  toward  mount 
Tabor,  and  take  with  thee  ten 


evidently  is  incorrect,  as  the  verb  in 
the  original  never  has  this  meaning, 
and  the  exact  rendering  of  the  pre- 
position is  in  or  upon  mount  Tabor, 
instead  of  toward.  A  nearer  ap- 
proximation to  the  sense  of  the  He- 
brew must  be  attempted,  and  here  as 
in  other  cases  of  doubtful  interpreta- 
tion, the  prevailing  usage  (usus  lo- 
quendi)  of  the  sacred  writers  in  re- 
gard to  the  word  in  question,  must 
afford  the  clew  to  our  inquiries. 
That  its  primary  import  is  to  draio, 
to  draw  out,  and  thence,  in  some 
cases,  to  prolong,  to  protract,  as 
the  sound  of  a  trumpet  in  blowing, 
is  universally  conceded.  Indeed, 
Le  Clerc,  Schinid,  and  olher.s,  on  the 
ground  of  its  being  applied  to  the 
long-drawn  sound  of  a  trumpet,  Ex. 
17.  13;  Josh.  6.  5,  propo>e  to  supply 
the  original  word  for  trumpet  and  to 
take  it  as  a  command  to  Barak  to  go 
and  Mow  the  trumpet  on  mount  Tabor, 
as  a  signal  for  the  gathering  of  the 
tribes,  as  Ehud  did  upon  mount 
Ephraim.  Gesenius  and  Winer  in 
their  lexicons,  understand  iiof  dravj' 
ing  out,  or  asunder,  a  military  force, 
i.  e.  intrans.  extending,  expanding, 
spreading  themselves  out.  A  prefer- 
able sense  we  think  to  be  that  of 
drawing,  drafting,  or  enlisting,  not 
perhaps  by  compubirn,  but  by  argu- 
ment and  persuasion  ;  not  so  much 
to  raise  an  army  of  conscripts,  as  a 
band  oi  volunteers  ;  as  will  be  easily 
inferred  from  the  tenor  of  Deborah's 
song  in  the  ensuing  chapter,  which 
is  in  part  a  reproof  to  several  of  the 
tribes  for  not  o§'tring  themselves  wiU 


B.  C.  1296.] 


CHAPTER   IV. 


47 


thousand  men   of  the    children 


lingly  on  this  perilous  emergency. 
How  much  support  this  rendering 
receives  from  parallel  usage  will  be 
seen  from  the  following  citations. 
Cant.  1.  4,  '  Draw  me,  we  will  run 
after  thee ;'  i.  e.  secretly  but  power- 
fully constrain  me.  Jer.  31.  3,  '  I 
have  loved  thee  with  an  everlasting 
love;  therefore  with  loving  kindness 
ha.ve  I  drazv7i  thee.'  Hos.  11.  4,  '  / 
drew  them  with  cords  of  a  man,  with 
b:inds  of  love  ;'  i.  e.  by  the  power  of 
moral  suasion  ;  by  arguments  and 
motives  suited  to  their  rational  na- 
tures. •  In  like  manner,  we  suppose 
B?rak  was  ordered  to  go  and  use 
h's  utmost  endeavors  to  stir  up  the 
i/.inds  of  his  countrymen,  and  as  a 
popular  advocate  of  any  cause  dravjs 
partisans  after  him,  so  he  was  to  pre- 
vail upon  as  many  as  possible  to  en- 
gage with  him  in  the  proposed  enter- 
prise.    See  on  ch.  5.  14. ^3Iou7it 

Tabor.  An  isolated  mountain  which 
rises  on  the  north-eastern  side  of  the 
great  plain  of  Esdraelon  in  Galilee, 
and  situated  about  six  miles  south- 
east of  Nazareth.  It  is  described  as 
having  the  appearance  of  a  cone  with 
the  point  cut  off;  but  travellers  vary 
in  their  estimate  of  its  height,  which 
is  jirobably  about  2,500  or  3,000  feet. 
It  is  remarkable  for  standing  alone, 
though  there  are  several  eminences 
in  the  neighborhood,  all  which  it 
completely  overtops.  It  is  very  fer- 
tile and  is  entirely  covered  with  green 
oaks  and  other  tree;:,  shrubs,  and 
odoriferous  plants.  Roads  and  paths 
are  made  on  the  south  side  of  the 
mountain,  which  lead  to  its  top  bv 
winding  a.^cents,  and  are  sufficiently 
easy  to  admit  of  riding  to  the  top. 


of  Naphtali,  and  of  ihe  children 
of  Zebulun ; 


When  arrived  at  the  summit,  the 
traveller  is  astonished  to  find  an  oval 
of  half  a  mile  in  extent,  commanding 
the  finest  view  any  where  to  be  ob- 
tained in  the  Avhole  compass  of  Pal- 
estine. On  this  plain  at  the  east  end 
is  a  mass  of  ruins,  apparently  the  re- 
mains of  churches,  towers,  .strong 
walls,  and  fortifications,  all  bearing 
the  traces  of  having  been  erected  in 
a  very  remote  antiquity.  Several 
grottos  and  cisterns  are  also  pointed 
out.  '  From  its  top,'  says  Maund- 
rell,  '  you  have  a  prospect  which,  i( 
nothing  else,  will  reward  the  labor 
of  ascending  it.  It  is  impossible  for 
man's  eyes  to  have  a  higher  gratifi- 
cation of  this  nature.  On  the  north- 
west, you  discern,  at  a  distance,  the 
Mediterranean,  and  all  round  you 
have  the  spacious  and  beautiful 
plains  of  Esdraelon  and  Galilee. 
Turning  a  little  southwarcf  you  have 
in  view  the  high  mountains  of  Gil- 
boa,  fatal  to  Saul  and  his  sons.  Due 
east  you  discern  the  sea  of  Tiberias, 
distant  about  one  day's  journey.' 
The  mountain  is  now  called  Djebel 

Tour. IT  Te?i  thousand  vien.  Ten 

thousand  more  or  less.  Not  that  he 
was  to  be  tied  to  this  precise  number, 
nor  exclusively  to  these  two  tribes  ; 
for  it  is  plain  from  ch,  5. 14-23,  that 
several  other  tribes,  asEphraim,  Ben- 
jamin, Manasseh,  and  Issachar,  vol- 
unteered recruits  on  the  occasion, 
while  those  that  withheld  them  are 
reproved,  and  Meroz  cursed  for  tak- 
ing the  stand  of  neutrality  ;  but  the 
tribes  of  Zebulun  and  Naphtali  are 
more  especially  mentioned,  becau.se 
they  had  probably  been  the  princi- 
pal  sufferers   under  the   oppressive 


48 


JUEGEl 


[B.  C.  1296. 


7  And  'I  will  draw  unto  thee, 
to  the  "river  Kishon,  Sisera  the 
captain  of  Jabin's  army,  with 
his  chariots  and  his  multitude ; 


lExod.  14.4. 
Ps.  SI.  9.  10. 


m  ch.  5.  21.    1  Kings  18. 40. 


rule  of  Jabin,  and  were  nearer  at  hand 
to  the  scene  of  the  approaching  con- 
flict than  any  of  the  rest.  In  addition 
to  this,  Barak  himself  was  of  the  tribe 
of  Naphtali,  and  the  esteem  in  which 
he  was  doubtless  held,  would  natu- 
rally bring  numbers  of  them  to  his 
standard. 

7.  And  Iicilldraiv  unto  thee.  The 
same  word  as  that  employed  in  the 
preceding  verse,  and  having  a  kin- 
dred import.  God  would  '  draw  the 
hosts  of  Sisera  to  the  river  Kishon,' 
by  so  ordering  the  events  of  his  pro- 
vidence as  to  afford  molitcs  to  them 
to  concentrate  in  all  their  force  at 
that  point.  They  were  not  to  be 
drawn  together  by  physical,  but  by 
moral  influence.  Their  counsels 
were  to  be  so  overruled  by  a  secret 
divine  direction,  that  they  should 
result  in  their  being  brought  together 
at  that  place,  as  sheep  for  the  slaugh- 
ter, and  yet  their  utmost  freedom  of 
will  left  undisturbed.  '  When  God 
will  destroy  his  enemies,  their  re- 
sistance is  in  vain  j  and  their  gather- 
ing to  battle  is  only  rushing  into  the 

snare.'    Haweis. IT  The  river  Ki- 

sho7i.     See  on  ch.  5.  21. 

8.  If  thou  wilt  go  with  me,  &c.  By 
making  his  obedience  conditional 
when  the  command  was  absolute,  Ba- 
rak showed  that  his  faith  was  marred 
by  infirmity,  and  this  conviction  is 
confirmed  by  Deborah's  answer,  in 
which  she  intimates  to  him  that  he 
shall  not  receive  the  same  honor  or 
distinction  from  the  enterprise,  that 


and  I  will  deliver  him  into  thine 
hand  ? 

8  And  Barak  said  unto  her,  If 
thou  wilt  go  with  me,  then  I 
wall  go  :  but  if  thou  wilt  not  go 
with  me,  then  I  will  not  e;o 


he  would  otherwise  have  done.  In 
like  manner,  Moses'  lack  of  faith, 
when  ordered  to  go  upon  a  mission 
to  Pharaoh,  led  God  to  divide  the 
honor  of  that  embassy  with  Aaron, 
which  would  otherwise  have  redound- 
ed to  Moses  alone,  Ex.  4.  14.  Slill 
it  is  evident  from  the  apostle's  com- 
mendation, Heb.  11.  32,  that  Barak 
pos.sessed  true  though  weak  faith, 
and  that  it  was  from  a  profound  con- 
viction of  the  spirit  of  God's  dwell- 
ing and  speaking  in  Deborah,  that 
he  so  earnestly  desired  her  presence. 
Could  he  but  enjoy  this,  he  would 
feel  that  he  possessed  a  pledge  and 
earnest  of  the  divine  blessing,  and 
this  was  showing  a  respect  to  God's 
prophets,  wiiich  implied  a  genuine 
faith,  and  was  no  doubt  highly  ac- 
ceptable as  far  as  it  went.  But 
though  it  would  naturally  be  a  source 
of  great  satisfaction  and  encourage- 
ment to  him,  to  have  the  prophetess 
with  him  to  animate  his  soldiers,  and 
to  be  consulted  as  an  oracle  upon  all 
occasions,  yet  it  is  plain  that  he  ought 
to  have  gone  directly  forward  Avith- 
out  her,  relying  on  the  God  of  Debo- 
rah, who  had  expressly  and  uncon- 
ditionally promised  him  the  victory, 
V.  7.  How  rare,  alas !  is  simple, 
child-like  confidence  in  God  !  How 
difficult  is  it  for  men,  and  the  best  of 
men,  to  break  away  from  undue  de- 
pendance  on  an  arm  of  flesh,  even 
when  assured  by  the  most  express 
declaration  of  God,  that  he  will  up- 
hold and   deliver  them,   and  be   to 


U.  C.  1296.] 


CHAPTER   IV. 


49 


9  And  she  said,  I  will  surely 
go  with  thee :  notwithstanding 
the  journey  that  thou  takest 
shall  not  be  for  thine  honor  ;  for 
the  Lord  shall  "sell  Sisera  into 

n  ch.  2. 14. 


them  more  than  armies  of  strength, 
or  munitions  of  rocks  ! 

9.  /  icill  surely  go  with  thee.  An 
indulgence  to  human  infirmily,  such 
as  the  divine  condescension  often 
afforded  to  his  weak  and  wavering 
servants.  Were  God's  thoughts  like 
ours  and  his  ways  like  ours,  he 
would  have  been  far  more  apt  to  dis- 
card Barak  altogether  and  sa}'^  to 
him,  that  if  he  had  not  faith  enough 
to  trust  the  promise  of  Him  who 
cannot  lie,  he  would  call  some  one 
to  the  service  who  had,  and  to  whom 
he  would  give  the  glory  of  an  exploit 
which  he  had  in  so  cowardly  a  man- 
ner declined.  But  with  characteris- 
tic kindness  the  Most  High  is  pleased 
to  yield  somewhat  to  his  perverse- 
ness,  and  Deborah,  under  the  divine 
prompting,  engages  to  accompany 
him.  While  the  parties  thus  seem 
in  effect  to  have  changed  sexes,  it  is 
obviously  meet  that  some  tokens  of 
divine  disapprobation  should  mark 
Barak's  faint-heartedness,  and  he  is 
consequently  told  that  he  is  to  share 
the  glory  of  the  victory  with  a  weak 

woman. IT  The  journey  that  thou 

takest  shall  not  be  for  thine  honor. 
Heb.  '  thine  honor  shall  not  be  upon 
the  way  which  thou  goest.'  That 
is,  probably,  the  way,  the  conduct, 
the  course  which  thou  art  proposing 
in  this  matter  shall  not  be  such  as  to 
redound  to  thy  credit.  If,  however, 
it  be  taken  as  read  in  our  translation, 
then  the  remark  of  Henry  may  be 
very  well  founded,  that  'so  confident 
5 


the  hand  of  a  woman.  And 
Deborah  arose,  and  went  with 
Barak  to  Kedesh. 

10  IF  And  Barak  called  'Zebu- 
lun  and  JVaphtali   to   Kedesh; 

o  ch.  5.  18. 


was  she  of  success  that  she  calls  his 
engaging  in  the  war  but  the  under- 
taking of  a  journey.' TTTAe  Lord 

shall  sell  Sisera  into  the  hand  of  a 
■u'onian.  Some  understand  this  of 
Deborah  herself,  but  we  think  the 
designed  allusion  is  to  Jael.  Of  her 
tiie  w6rds  may  be  understood  liter- 
ally ;  applied  to  Deborah  they  can 
only  be  explained  by  a  figure  of 
speech.  Besides,  if  spoken  of  Debo- 
rah, the  sentence  merely  declares 
what  he  knew  before.  He  was  no 
doubt  aware  that  if  she  went  with 
him  it  would  diminish  the  credit  of 
his  success,  yet  notwithstanding  he 
was  sensible  of  this  he  insisted  upon 
her  accompanying  him.  But  in  re- 
gard to  the  part  Jael  was  to  act  in  the 
transaction,  he  of  course  knew  no- 
thing. This  was  a  pure  prediction 
uttered  by  Deborah  in  the  spirit  of 
prophecy,  and  such  he  would  under- 
stand it  to  be  when  the  event  was  ac- 
complished.  ^Deborah— went  loith 

Barak  to  Kedesh.  Consequently  Ba- 
rak had  previously,  in  obedience  to 
her  summons,  left  Kedesh  and  re- 
paired to  her  at  her  residence  be- 
tween Ramah  and  Beth-el.  The 
above  conversation  was  undoubtedly 
held  by  the  parties  in  person  after 
they  met. 

10.  And  Barak  called  Zebulun  and 
Naphtali.  The  original  for  '  called' 
being  in  the  Hiphil  form,  properly 
signifies  caused  to  call,  i.  e.  assem- 
ble by  means  of  emissaries  sent 
among  the   tribes.       Whether  this 


50 


JUDGES. 


[B.  C.  1296. 


and  he  went  up  with  ten  thou- 
sand men  i'  at  his  feet :  and  De- 
borah went  up  with  him. 

11  Now  Heber  nhe  Kenite, 
which  tvas   of  the  children  of 

P  See  Ex.  11. 8.  1  Kings  20. 10.  q  ch.  1.16. 

was  done,  as  some  suppose,  by  the 
blowing  of  trumpets,  the  common 
signal  for  war,  or  otherwise,  is  un- 
certain.  IT  Went  up  ivith  ten  thou- 
sand ine?!,  at  his  feet.  Heb.  '  went 
up  with  his  feet  ten  thousand  men,' 
Such  is  the  literal  rendering  of  the 
original,  from  which  most  of  the 
versions  depart,  and  so  lose  the 
exact  shade  of  meaning  which  we 
conceive  the  words  intended  to  con- 
vey, viz.  that  ihe  ten  thonsanr!  ac- 
companied him  with  as  much  alac- 
rity as  though  all  their  feet  iiad  be- 
longed to  his  body  ;  in  other  word:;, 
they  were  entirely  at  his  control,  ob- 
sequious to  his  beck  and  bidding. 
The  phrase  may  appear  uncouth, 
but  it  is  highly  significant,  and  in  all 
cases  we  would  aim  to  adhere  as 
closely  as  practicable  to  the  very  let- 
ter of  the  original.  The  intelligent 
reader  would  prefer  to  know  pre- 
cisely what  the  sacred  penman  says, 
and  then  to  be  left  to  put  such  a  con- 
struction upon  it  as  to  his  mind  the 
evidence  of  the  case  admits  or  re- 
quires. Comp.  ch.  5.  15,  and  8  5  — 
'  The  phra.se  "  men  at  his  feet,"  did 
not,  1  believe,  refer  to  any  particular 
cla.ss  of  soldiers,  but  applied  to  all, 
whether  they  fought  in  chariots,  on 
horses,  or  on  foot.  This  form  of 
speech  is  used  in  eastern  books  to 
show  how  many  obey  or  serve  under 
the  general.  It  may  be  taken  from 
the  action  of  a  slave  being  prostrate 
at  the  feet  of  his  master,  denoting 
submission  or  obedience.      In  this 


""Hobab  the  father-in-law  of 
Moses,  had  severed  himself  from 
the  Kenites,  and  pitched  his 
tent  unto  the  plain  of  Zaanaim, 
^  which  is  by  Kedesh. 

r  Num.  10.  29.    8  ver.  6. 

way  devotees,  when  addressing  the 
gods,  always  speak  of  themselves  as 
being  at  their  feet.  When  the  Ori- 
entals speak  of  his  Majesty  of  Bri- 
tain, they  often  allude  to  the  millions 
who  are  at  his  feet.  The  governors, 
generals,  or  judges  in  the  East,  are 
said  to  have  the  people  of  such  coun- 
tries, or  armies,  or  districts,  at  their 
feet.  Nay,  it  is  common  for  mas- 
ters, and  people  of  small  possessions, 
to  speak  of  their  domestics  as  being 
at  their  feet.  It  is  therefore  heard 
every  day,  for  "  I  will  send  my  ser- 
vants," en-l;al-adiijila,  "  those  at  my 
feet."  '     Roberts. 

11.  Noiv  Heber  the  Kenite,  &c. 
This  verse  comes  in  here  parentheti- 
cally, to  prepare  the  way  ftT  what  is 
soon  to  be  said  about  Jaei,  a  woman 
of  this  family.  It  M-ould  otherwise 
seem  singular,  that  when  the  writer 
had  before  said,  ch.  1.  IG,  that  this 
family  had  passed  into  the  tribe  of 
Judah,  and  was  dwelling  in  the  wil- 
derness south  of  Arad,  that  one  of 
the  stock  was  found  abiding  so  far 
noit'ii  as  the  tribe  of  Naphtali.  He 
accounts  for  it  by  saying  that  the  in- 
dividual in  question  had  emigrated 
to  a  distance  from  his  brethren. 
The  verse  should  have  been  includ- 
ed in  the  usual  marks  of  a  parenthe- 
sis.  ^Pitched  his  tent  unto.    That 

is,  gradually  .shifted  his  habitation 
towards.  See  on  Gen.  13.  12.  He 
doubtless  followed  the  nomade  mode 
of  life. 

12.  And   they  showed   Sisera.     A 


B.  C.  1296.] 


CHAPTER  IV. 


51 


12  And  they  showed  Sisera 
that  Barak  the  son  of  Abinoam 
was  gone  up  to  mount  Tabor. 

13  And  Sisera  gathered  to- 
gether all  his  chariots,  eren  nine 
hundred  chariots  of  iron,  and  all 
the  people  that  were  with  him, 
from  Harosheth  of  the  Gentiles 
unto  the  river  of  Kishon. 

14  And  Deborah  said  unto  Ba- 
rak, Up ;  for  this  is  the  day  in 


common  idiom  for  '  it  was  told  Sise- 
ra.'    See  on  Gen.  16.  14. 

13.  Galhcred  together.  The  same 
word  in  tlie  original  with  that  spoken 
of  Barak,  v.  10,  and  there  rendered 
'  called.'     In  both  cases  it  means  to 

assemble  by  proclamation. IT  Unto 

the  river  Kishon.  That  is,  gathered 
unto  the  river  Kishon.  The  writer 
is  not  giving  the  boundaries  of  the 
several  nations  that  were  confederate 
with  Si.sera,  nor  stating  that  they  ex- 
tended from  Harosheth  of  the  Gen- 
tiles unto  the  river  Kishon. 

11.  Hath  delivered  Sisera  into  thy 
hand.  Will  as  certainly  deliver  as 
if  it  were  already  done.  By  Si.sera 
here  is  meant  his  army,  for  as  to 
Sisera  himself,  he  was  not  delivered 
into  the  hand  of  Barak,  but  of  Jael, 
as  Deborah  had  before  announced, 

v.  9. TT  Is  not  the  Lord  gone  out 

before  thee  7  As  God  had  expressly 
said,  V.  7,  that  he  would  draw  Sise- 
ra's  army  with  his  chariots  and  his 
multitudes  together  to  the  river  Ki- 
shon, and  then  deliver  them  into  Ba- 
rak's hand,  so  Deborah  in  these 
words  simply  intimates  that  God 
had  thus  far  been  as  good  as  his  pro- 
mise, that  he  had  gone  out  before 
Barak  in  the  sense  of  putting  every- 
thing in  readiness  for  his  achieving 
the  promised  victory.     The  Lord's 


which  the  Lord  hath  delivered 
Sisera  into  thy  hand:  'is  not 
the  Lord  gone  out  before  thee  ? 
So  Barak  went  down  from 
mount  Tabor,  and  ten  thousand 
men  after  him. 

15  And  "  the  Lord  discoinfited 
Sisera,  and  all  his  chariots,  and 
all  his  host,  with  the   edge  of 

I  Deut.  9.  3.  2  Sam.  5.  24.  Ps.  68.  7. 
Isai.  52.  12.    "  Ps.  83.  9,  10.  See  Josh.  10.10. 


going  before  one  in  battle,  when 
thus  explained,  is  equivalent  to 
making  sure  a  successful  result.  So 
2  Sam.  5.  24,  '  And  let  it  be  when 
ihou  hearest  the  sound  of  a  going  in 
the  tops  of  the  mulberry  trees,  that 
then  thou  shalt  bestir  thyself;  for 
then  shall  the  Lord  go  out  before  thee, 
to  smite  the  host  of  the  Philistines.' 
Nothing  so  encourages  a  good  man 
in  the  way  of  duty  or  of  danger,  as 
the  conviction  that  the  Lord  goes 
before  him,   and  that   he  is  acting 

under  his  direction ^ Barak  went 

down,  from  the  mount.  Instead  of 
making  it  his  chief  object  to  main- 
tain the  post  which  he  had  chosen, 
with  all  its  advantages,  on  the  top  of 
the  mount,  where  he  was  completely 
unassailable  by  the  enemy's  iron 
chariots,  he  heroically  sallies  down 
to  the  level  plain  with  his  far  infe- 
rior force,  in  order  that  by  giving 
Sisera  every  advantage,  the  glory  of 
the  victory  to  be  achieved  over  him 
might  be  so  much  the  greater. 

15.  The  Lord  discomfited  Siseia. 
Or,  as  the  Heb.  implies,  confounded, 
threw  them  into  disorder,  drove  them 
tumuUuously  together,  causing  cha- 
riots to  break  and  overthrow  chariots, 
and  horses  and  men  to  be  mingled 
in  their  fall  in  wild  confusion.  It 
was  not  so  much  the  bold  and  unex- 


62 


JUDGES. 


[B.  C.  1296. 


the  sword  before  Barak ;  so  that   and  all  the  host  of  Sisera  fell 


Sisera  lighted  down  off  his  cha- 
riot, and  fled  away  on  his  feet. 

16  But  Barak  pui'sued  after 
the  chariots,  and  after  the  host, 
unto  Harosheth  of  the  Gentiles  : 

pected  charge  of  Barak  that  produc- 
ed this  effect,  as  a  supernatural  panic, 
a  terror  from  God,  that  seized  their 
spirits,  threw  them  into  irretrievable 
confusion,  and  made  them  an  easy 
prey  to  the  sword.  It  is  said  ch.  5. 
20,  that '  the  stars  from  heaven  fought 
against  Sisera,'  and  Josephus  gives 
the  following  very  probable  account 
of  the  terrific  scene.  '  When  they 
were  come  to  a  close  fight,  there 
came  down  from  heaven  a  great 
storm,  with  a  vast  quantity  of  rain 
and  hail,  and  the  wind  blew  the  rain 
in  the  face  of  the  Canaanites,  and  so 
darkened  their  eyes,  their  arrows  and 
slings  were  of  no  advantage  to  them  ; 
nor  would  the  coldness  of  the  air 
permit  the  soldiers  to  make  use  of 
their  swords,  while  this  storm  did 
not  so  much  incommode  the  Israel- 
ites, because  it  came  on  their  backs. 
They  also  took  such  courage  upon 
the  apprehension  that  God  was  as- 
sisting them,  that  they  fell  upon  the 
very  midst  of  their  enemies,  and  slew 
a  great  number  of  them,  so  that  some 
of  them  fell  by  the  Israelites,  some 
fell  by  their  own  horses,  which  were 
put  into  disorder,  and  not  a  few  were 
killed  by  their  own  chariots.'    Ant. 

B.    v.,   ch.   5. IT   Sisera  lighted 

down — and  fled  away  on  his  feet. 
To  guard  more  effectually  against 
being  discovered.  Had  he  fled  in 
his  chariot  he  would  have  been  lia- 
ble to  be  recognized  and  taken  or 
slain.  '  His  chariots  had  been  his 
pride  and  his  confidence ;   and  we 


upon   the  edge  of  the  sword  ; 
and  there  was  not  a  man  left. 

17  Howbeit,  Sisera  fled  away 
on  his  feet  to  the  tent  of  Jael 
the  wife  of  Heber  the  Kenite  : 


may  suppose  that  he  had  therefore 
despised  and  defied  the  armies  of  the 
living  God,  because  they  were  all  on 
foot,  and  had  neither  chariot  nor 
horse,  as  he  had;  justly  therefore  is 
he  made  ashamed  of  his  confidence, 
and  forced  to  quit  it,  and  thinks  him- 
self then  most  safe  and  easy  when 
he  has  got  clear  of  his  chariot. 
Thus  they  are  disappointed  who  rest 
on  the  creature.'    Henry. 

16.  Fell  upon  the  edge  of  the  sword. 
Rather,  fell  by  the  edge  of  the  sword, 

IT  There  was  not  a  man  left.  Heb. 

"inii  nS*  ^i^B3  !*ii  lo  nisher  ad  ahod, 
there  was  not  left  unto  one.  Jose- 
phus says  that  Sisera's  army  on  this 
occasion  consisted  of  three  hundred 
thousand  footmen,  ten  thousand 
horsemen,  and  three  thousand  char- 
iots. Of  these  only  nine  hundred 
may  have  been  iron  chariots,  as 
stated  by  the  sacred  historian. 

17.  To  the  tent  of  Jael,  the  wife  of 
Heber  the  Kenite.  That  is,  probably, 
to  Jael's  apartment  of  the  tent,  the 
harem,  the  women's  quarters.  '  We 
must  consider  these  Kenites as  Arabs, 
and  estimate  their  proceedings  accord- 
ingly. Sisera's  claim  on  Jael,  in  the 
absence  of  Heber,  was  perfectly  pro- 
per. When  a  stranger  comes  to  an 
Arab  camp,  where  he  has  no  ac- 
quaintance, he  proceeds  to  the  first 
tent,  and  if  the  proprietor  is  absent, 
his  wife  and  daughters  are  not  only 
authorised,  but  required,  to  perform 
the  duties  of  hospitality  to  him.  As 
a  character  for  liberal  hospitality  is 


B.  C.  1296.] 


CHAPTER  IV. 


53 


for  there  was  peace  between  Ja-  1  18  ^  And  Jael  went  out  to 
bill  the  king  of  Hazor  and  the  meet  Sisera,  and  said  unto  him, 
house  of  Heber  the  Kenite.  Turn  in,  my  lord,  turn  in  to  me  ; 


an  actual  distinction  of  an  Arab,  no 
one  can  with  honor  repel  from  the 
tent  a  stranger  who  claims  hospitali- 
ty, nor,  in  ordinary  circumstances, 
docs  any  one  desire  to  do  so ;  on  the 
contrarj^,  there  is  rather  a  disposition 
to  contend  who  shall  enjoy  the  privi- 
lege of  granting  him  entertainment. 
In  the  present  instance  Sisera's  ap- 
plication to  the  lent  of  the  Sheikh, 
whose  privilege  it  more  especially 
was  to  entertain  strangers,  was  in 
the  common  course  of  things.  As 
belonging  to  a  friendly  people,  Sise- 
ra's claim  for  protection  was  as  valid 
as  a  common  claim  for  hospitality, 
and  could  not  be  refused.  Having 
once  promised  protection  to  a  person, 
and  admitted  him  to  his  tent,  the 
Arab  is  bound,  not  only  to  conceal 
his  guest,  but  to  defend  him,  even 
xvith  his  life,  from  his  pursuers;  and 
if  his  tent  should  be  forced  and  his 
guest  slain  there,  it  is  his  duty  to  be- 
come the  avenger  of  his  blood.  On 
these  sentimeats  of  honor  Sisera 
seems  to  have  relied;  particularly 
after  Jael  had  supplied  him  with  re- 
freshments, which,  in  the  highest 
sense,  are  regarded  as  a  seal  to  the 
covenant  of  peace  and  safety :  and 
in  fact,  after  all  this  an  Arab  would 
be  bound  to  protect  with  his  own  life 
even  his  bitterest  enemy,  to  whom 
he  may  inadvertently  have  granted 
his  protection.  It  is  probable  that 
Jnel  introduced  Sisera  for  safety  into 
the  inner  or  woman's  part  of  the  tent. 
This  she  might  do  without  improprie- 
ty, although  it  would  be  the  inost 
grievous  insult  for  any  man  to  intrude 
there  without  permission.  Sispra  ap- 
5^ 


pears  to  have  felt  quite  certain  that 
the  pursuers  would  not  dare  search 
the  harem,  and  indeed  it  is  almost 
certain  that  they  would  not  have 
done  so ;  for  the  Hebrews  had  too 
long  and  too  recently  been  themselves 
a  nomade  people,  not  to  have  known 
that  a  more  heinous  and  inexpiable 
insult  could  not  be  offered  to  the 
neutral  Kenite  Emir,  than  to  disturb 
the  sanctity  of  his  harem,  or  even  to 
enter,  unpermitted,  the  outer  part  of 
his  tent.  We  very  much  doubt 
whether  they  would  have  ventured, 
even  if  they  had  been  certain  that 
Sisera  was  there,  to  have  entered  to 
kill  him,  or  take  him  thence,  while 
under  Heber's  protection.  This  is  an 
answer  to  Bp.  Patrick,  who  would 
have  recommended  Jael  not  to  have 
been  so  hasty  to  act  herself,  but  to 
have  waited  till  the  pursuers  came 
and  took  him.  They  could  not  take 
him,  or  even  .search  for  him,  without 
inflicting  on  Ilcber  a  dishonor  worse 
than  death  ;  neither  could  Jael  have 
given  him  up  to  them  without  bring- 
ing everlasting  infamy  upon  her  fam- 
ily and  tribe. 'Pzc<.  Bible. ^  There 

was  peace  between  Jabin — and  the 
house  of  Heber.  That  is,  there  was 
no  war;  not  that  there  was  any  league 
offensive  or  defen.sive  between  them, 
l)ut  they  were  not,  like  the  Israelites, 
objects  of  hostility  to  Jabin.  The 
Kenitcs,  though  they  were  proselytes 
and  worshipped  the  true  Grod  accord- 
ing to  the  Mosaic  law,  yet  as  they 
were  strangers  by  birth  and  laid 
claim  to  no  inheritance  in  the  prom- 
ised land,  they  seem  to  have  deemed 
it  the  best  policy,  in  the  midst  of  the 


64 


JUDGES. 


[B.  C.  1296. 


fear   not.      And   when  he  had 
turned   in    unto     her   into   the 


contentions  around  them,  to  preserve 
a  strict  neutrality  and  maintain  peace, 
as  far  as  possible,  both  with  the  Is- 
raelites and  the  Canaanilcs  ;  and  as 
their  quiet,  harmless  way  of  life  ex- 
empted them  from  suspicion,  Jabin 
appears  to  have  ofiered  them  no  mo- 
lestation. It  was  doubtless  on  these 
grounds  that  Sisera  thought  of  taking 
refuge  among  them,  not  considering, 
says  Henry,  that  though  they  them- 
selves did  not  suffer  by  Jabin's  pow- 
er, yet  they  heartily  sympathized 
W'ith  God's  Israel  that  did. 

18.  Turnin,  my  lord,  turn  in  to  me. 
Perhaps  no  more  appropriate  com- 
ment can  be  furnished  on  these  words, 
than  the  following  extract  from  Po- 
cocke,  giving  an  account  of  the  man- 
ner in  which  he  was  treated  in  an 
Arab  tent  on  his  journey  to  Jerusa- 
lem : — '  My  conductor  led  me  two  or 
three  miles  to  his  tent,  and  there  he 
sat  with  his  wife  and  others  round  a 
fire.  The  Arabs  are  not  so  scrupulous 
as  the  Turks  about  their  women; 
and  though  they  have  their  harem, 
or  women's  part  of  the  tent,  yet  such 
as  they  are  acquainted  with  come 
into  it.  I  was  kept  in  the  harem  for 
greater  security ;  the  wife  being  al- 
ways with  me,  no  person  even  dar- 
ing to  come  into  the  same  apartment 
unless  introduced  by  her.'  Jael  in- 
vited Sisera  to  take  refuge  in  her 
own  tent,  or  in  her  division  of  her 
husband's  tent,  into  which  no  stran- 
ger might  presume  to  enter,  and 
where  he  naturally  supposed  himself 
to  be  in  perfect  safety.  There  is  un- 
doubtedly an  apparent  treachery  in 
the  conduct  of  Jael  on  this  occasion, 
but  the  probability  is  that  she  was 


tent,  she  covered   him  with   a 
mantle. 


moved  by  a  divine  impulse  to  execute 
the  deed  she  did.  At  first,  indeed,  on 
inviting  him  into  the  tent,  she  may 
have  intended  no  more  than  the  or- 
dinary hospitalities  which  the  Orien- 
tals have  ever  been  accustomed  to 
show  to  strangers  and  travellers,  nor 
is  it  certain  that  she  was  even  aware 
who  he  was,  till  after  he  had  entered 
the  tent.  When  she  had  ascertained 
this,  the  most  natural  conclusicjn  cer- 
tainly is,  reasoning  from  the  nature 
of  woman,  that  she  would  have  suf- 
fered him  to  lie  still  till  Barak,  who 
was  on  the  pursuit,  had  come  up,  or 
would  in  some  way  have  communi- 
cated information  of  his  hiding-place 
to  the  Israelites.  To  fall  upon  him 
herself,  unaided  and  alone,  would 
appear  to  have  been  an  exploit  sur- 
passing female  fortitude,  and  would 
have  been  a  conduct  so  decidedly 
and  pointedly  opposed  to  all  the  prin- 
ciples of  honor  by  which  Orientals 
are  governed,  that  we  know  not  how 
to  account  for  it,  unless  she  had  been 
prompted  by  a  suggestion  from 
above,  and  this  inference  would 
seem  to  be  confirmed,  both  by  the 
fact  that  it  had  been  expressly  pre- 
dicted that  Sisera  should  be  deliver- 
ed into  the  hand  of  a  woman,  and  by 
the  eulogium  of  Deborah,  ch.  5.  24, 
'  Blessed  above  women  shall  Jael 
the  wife  of  Heber  the  Kenite  be, 
blessed  shall  she  be  above  women  in 
the  tent,'  on  which  see  note.  If  this 
were  the  case,  she  is  sufficiently  vin- 
dicated by  the  fact,  for  God  has  a 
right  to  dispose  of  the  lives  of  his 
creatures  as  he  pleases,  as  we  see  in 
the  case  of  Eglon,  in  the  preceding 
chapter;  and  probably  the  cup  of 


B.  C.  1296.] 


CHAPTER  IV. 


55 


19  And  he  said  unto  her,  Give 
rne,  I  pray  thee,  a  liltle  water 
to  drink  ;  for  I  a>n  thirsty.  And 
she  opened  ''a  bottle  of  milk, 
and  ti-avc  him  drink,  and  covered 
him. 

20  Again  he  said  unto  her, 
Stand  in  the  door  of  the  tent, 
and  it  shall  be,  when  any  man 

X  cit.  5.  25. 


Sisera's  iniquity  was  full,  and  his 
liie  already  fori'eited  to  div^ine  jus- 
tice. On  the  whole,  thereibre,  the 
presumption  is,  that  Jael  did  right, 
yel  as  the  case  was  wholly  extraor- 
dinary, it  can  never  be  established  as 

a  precedent  for  otliers. IT  Covered 

him  with  a  mantle.  Or,  a  quilt,  rug, 
or  blanket. 

19.  Opened  a  boLtle  of  milk  and 
gave  khn  drink.  As  if  this  were  a 
more  palatable  draught  than  water. 
By  thus  doing  more  for  him  than  he 
requested,  she  evinced  a  kinder  care 
for  his  comfort,  and  increased  his 
confidence  and  security.  Josephus 
says  it  was  '  sour  milk,'  which  is  not 
unlikely,  as  that  is  considered  in  the 
East  a  very  grateful  and  cooling 
drink.     See  on  ch.  5.  25. 

20.  Thou  shaU  say,  No.  It  does 
not  appear,  however,  that  Jael  prom- 
ised to  deny  his  being  there.  Our 
regard  for  others  may  prompt  us  to 
many  acts  of  kindness  for  them,  bat 
there  is  a  point  beyond  which  we 
must  not  go.  A  fearer  of  God  will 
not  listen  to  a  request  that  would  in- 
volve the  commission  of  sin,  espe- 
cially the  sin  of  falsehood.  The  cus- 
tom adopted  in  some  families  of  in- 
structing servants  to  say,  '  Not  at 
home,'  when  a  master  or  mistress 
does  not  wish  to  receive  company,  is 
directly  at  variance  with  the  dictates 


doth  come  and  inquire  of  thee, 
and  say,  Is  there  any  man  here  ? 
that  thou  shalt  say,  No. 

21  Then  Jael  Heber's  wife 
^  took  a  nail  of  the  tent,  and 
took  an  hammer  in  her  hand, 
and  went  softly  unto  him,  and 
smote  the  nail  into  his  temples, 
and  fastened  it  into  the  ground : 

y  ch.  5.3G. 

of  Christian  simplicity  and  sincerity, 
nor  is  it  any  thing  in  its  favor  that 
it  here  has  the  sanction  of  a  wicked, 
heathen  warrior,  doomed  to  destruc- 
tion. The  practice  of  prevarication 
thus  inculcated  upon  servants,  may 
be  expected  to  react  upon  those  who 
employ  them ;  for  if  they  are  taught 
to  lie  for  others,  they  will  be  very  apt 
to  do  it  for  themselves. 

21.  Took  a  nail  of  the  tent.  One 
of  those  long  sharp  pins  or  spikes 
which  were  driven  into  the  ground, 
and  to  which  cords  were  attached  to 
stretch  the  cloth  of  the  tent,  and  keep 
it  firmly  secured.  They  were  proba- 
bly made  of  iron  ;  Josephus  calls  this 
an  '  iron  nail.'  Shaw,  describing  the 
tents  of  the  Bedouin  Arabs,  says, 
'the.se  tents  are  kept  firm  and  steady, 
by  bracing  or  stretching  down  their 
eaves  with  cords  tied  down  to  hooked 
wooden  pins,  well  pointed,  which 
they  drive  into  the  ground  with  a 
mallet;  one  of  these  pins  answering 
to  the  nail,  as  the  mallet  does  to  the 
hammer,  which  Jael  used  in  fasten- 
ing to  the  groimd  the  temples  of  Sise- 

ra.' IT  'I'ook  a  hammer  in  her  hand. 

Heb.  HT'S  rap?2n  ns  tscm  vatta- 
scm  elh-hammakebeth  beyadah,  piit  an 
hammer  in  her  hand.  As  tents  were 
often  moved,  she  had  probably  ac- 
quired an  expertness  in  the  use  of 
the  implements  necessary  for  fasten- 


56 


JUDGES'. 


[B.  C.  1296. 


for  he  was  fast  asleep,  and  wea- 
ry.    So  he  died. 

22  And  behold,  as  Barak  pur- 
sued Sisera,  Jael  came  out  to 
meet  him,  and  said  unto  him, 
Come,  and  I  will  show  thee  the 
man  whom  thou  seekest.  And 
when  he  came  into  her  tent,  be- 
hold, Sisera  lay  dead,  and  the 
nail  was  in  his  temples. 


ing  and  unfastening  them. '^A7id 

fastened  it  into  the  ground.  Heb. 
'  and  it  went  down,  penetrated,  to  the 
ground.'  The  verb  is  neuter,  and 
should  be  referred  to  the  pin  rather 
than  to  Jael. 

23.  Subdiied — Jabin  the  king  of 
Canaan.  There  is  in  the  original 
an  apparent  paranomasia,  or  ^\a.y 
upon  words,  of  which  the  English 
reader  entirely  loses  sight.  The 
Heb.  word  for  '  subdue,'  and  that  for 
'  Canaan,'  are  from  the  same  root ; 
as  if  it  were  said,  '  he  humbled  the 
son  of  humiliation  ;'  he  made  good 
the  destiny  oi  subjugation  implied  in 
the  very  name  '  Canaan.' 

24.  Prospered  and  prevailed.  Heb. 
XWi)^  "jlin  '^im  vattelek  halok  ve- 
kashah,  going,  went,  and  was  hard. 
On  the  use  of  the  verb  '  to  go,  or  to 
walk,'  for  the  gradual  increase  or 
progression  of  any  thing,  see  on  Gen. 
3.  8.  From  this  event  was  to  be 
dated  the  complete  deliverance  of 
Israel  from  the  yoke  of  Jabin.  Hav- 
ing sutfered  so  severely  by  their 
guilty  and  foolish  forbearance  to- 
wards their  enemies,  they  now  re- 
solve to  tolerate  them  no  longer,  hut 
to  make  an  effectual  riddance  of  them, 
as  a  people  to  whom  no  mercy  was 
to  be  shown  without  equally  offend- 
ing God  and  endangering  their  own 
interests.     It  was  probably  with  an 


23  So  '  God  subdued  on  that 
day  Jabin  the  king  of  Canaan 
before  the  children  of  Israel. 

24  And  the  hand  of  the  child- 
ren of  Israel  prospered,  and  pre- 
vailed against  Jabin  the  king;  of 
Canaan,  until  they  had  destroyed 
Jabin  king  of  Canaan. 

z  Ps.  18.  47. 


eye  to  the  judicial  sentence  under 
which  these  devoted  nations  lay,  that 
this  formidable  enemy  in  the  space 
of  two  verses  is  three  times  called 
'  king  of  Canaan  ;'  for  as  such  he  was 
to  be  destroyed,  and  so  thoroughly 
teas  he  destroyed,  that  the  title  '  king 
of  Canaan,' oecors  not  again  in  the 
subsequent  narrative. 

CHAPTER   V. 

The  subject  matter  of  the  preseet 
chapter  is  the  triumphal  song,  sung 
by  Deborah  and  Barak,  on  occasion 
of  the  signal  victory  above  recorded 
of  the  forces  of  Israel  over  the 
armies  of  Jabin  and  Sisera.  The 
spirit  of  prophecy  is  nearly  allied  to 
the  spirit  of  poetry,  and  when  the 
efforts  of  genius  are  heightened  by 
the  promptingsof  inspiration,  we  may 
reasonably  look  for  results  that  shall 
distance  all  human  competition.  Nor 
in  the  present  instance  shall  we  look 
in  vain.  Considered  merely  as  a 
specimen  of  lyric  composition,  this 
ode  of  Deborah  may  challenge  com- 
parison with  the  finest  effusions  of 
the  classic  muse  of  any  age  or  coun- 
try. Though  occasionally  obscure 
in  the  original,  and  in  the  English 
translation,  in  some  instances,  scarce- 
ly intelligible,  yet  it  evidently  breathes 
the  highest  spirit  of  poetry.  Its 
strains  are  'ofty  and  impassioned,  its 


B.  C.  1296.] 


CHAPTER   V. 


57 


CHAPTER  V. 

THEN    "sang   Deborah  and 
Barak  the  son  of  Abinoam 
on  that  day,  saying, 


images  bold,  varied,  and  lively,  its 
diclion  singularly  happy,  and  it  is 
pervaded  throughout  by  a  vein  of 
mingled  beauty  and  sublimity  to  be 
ibund  in  the  bards  of  inspiration  only. 
Borne  away  by  the  ecstacy  and  en- 
ergy of  the  divine  impulse,  she  breaks 
forth  in  the  most  abrupt  and  impas- 
sioned appeals  and  personifications; 
at  one  moment,  soaring  upwards  to- 
wards heaven,  and  then  returning  to 
earth ;  now  touching  upon  the  pre- 
sent, and  now  upon  the  past;  and 
finally  closing  with  the  grand  prom- 
ise and  result  of  all  prophecy,  and  of 
all  the  dealings  of  God's  providence, 
the  overthrow  of  the  wicked,  and  the 
triumph  of  the  good.  In  arranging 
the  course  and  connexion  of  the 
thougiits  in  the  poem,  the  following 
divisions  may  be  easily  and  naturally 
traced. 

(1)  A  devout  thanksgiving  for  the 
burst  of  patriotic  feeling,  which  led 
the  nation  to  arise  and  revenge  their 
wrongs,  with  a  summons  to  the  hea- 
then kings  to  listen  to  her  song  of 
triumph  over  their  allies,     v.  1-3. 

(2j  A  description  of  the  magnifi- 
cent scenes  at  mount  Sinai,  and  in 
the  plains  of  Edom,  when  the  Most 
High  manifested  himself  in  behalf 
of  his  people,  exerting  his  miraculous 
power  to  bring  them  into  the  prom- 
ised land.     V.  4,  5, 

( 3  j  A  graphic  sketch  of  the  degra- 
dation and  oppression  under  which 
the  nation  groaned  in  consequence 
of  their  apostasy,  the  insecurity  of 
travelling,  and  desertion  of  the  villa- 
ges during  a  twenty  years'  .servitude. 
V.  6-8. 


2  Praise  ye  the  Lord  for  the 
^avenging  of  Israel,  °when  the 

a  See  Ex.  15.  1.    Ps.  18.  title,    b  Ps.  18.  47. 
c  2  Chron.  17.  lU. 


(4)  The  contrast  to  this  exhibited 
in  their  present  happy  state  of  secu- 
rity from  the  incursions  and  depre- 
dations of  their  enemies,  especially 
at  the  watering  places,  which  were 
most  exposed,  and  a  vivid  invocation 
to  herself  and  Barak,  as  well  as 
others,  to  join  in  a  song  of  praise  and 
triumph  to  the  Author  of  their  de- 
liverance.    V.  9-13. 

(5)  A  commendation  of  such  of  the 
tribes  as  volunteered  on  the  occasion, 
and  a  stern  rebuke  of  those  which 
ignobly  remained  at  home.    v.  14-18. 

(G)  A  glowing  description  of  the 
battle,  and  an  invocation  of  curses  on 
the  inhabitants  of  Meroz,  for  not 
coming  up  to  the  help  of  their  breth- 
ren in  the  time  of  their  extremity. 
V.  19-23. 

(7)  A  eulogy  upon  Jael,  with  a 
vivid  description  of  the  circumstances 
of  Sisera's  death,    v.  24-27. 

(8)  A  highly  poetical  change  in 
the  imagery,  in  which  the  mother  of 
Sisera  is  introduced  in  anxious  im- 
patience for  her  son's  return,  and 
confidently  anticipating  the  success- 
ful issue  of  the  engagement ;  con- 
cluding with  a  solemn  apostrophe  to 
God,  praying  that  all  his  enemies 
may  perish  in  like  manner,  and  ex- 
pressing the  a.ssurance  that  all  that 
love  him  shall  at  last  gloriously  tri- 
umph.    V.  28-31. 

I.  T/te/i  sang  Deborah  and  Barak. 
Heb.  p"QT  mnm  Iffim  vatlasar 
Deborah  u-Baiak,  then  sang  she, 
Deborah,  and  Barak.  The  verb  is 
in  the  fern.  sing,  in  order  to  give  the 
precedency  to  Deborah,  as  is  also  the 
ease  in  the  song  of  Miriam,  Num. 


58 


JUDGES. 


[B.  C.  1296 


people  willingly   offered  them-  I  ear,   O   ye    princes ;  I,   even  I, 

selves.  will  sing  unto  the  Lord  ;  I  will 

3  ''  Hear,   O   ye   kings  ;    give   sing  praise  to  the  Lord  God  of 

ci  Deut.  32. 1,  3.    Ps.  2.  10.  Israel. 


12.  1.  It  is  not,  perhaps,  necessary 
to  suppose  that  Deborah  and  Barak 
were  the  only  singers  on  this  occa- 
sion. The  probability  is,  that  it  was 
composed  by  Deborah,  and  sung  un- 
der her  and  Barak's  direction,  by  the 
assembled  hosts  of  Israel,  or  by  a 
choir  of  priests  and  Levites,  shortly 
after  the  victory.  The  phrase  'on 
that  day,'  does  not  necessarily  restrict 
us  to  the  precise  day  of  the  battle,  but 
according  to  Heb.  usage  may  imply 
simply  '  about  that  lime.' 

2.  Praise  ye  the  Lord.  Heb.  ID'Ij 
mrr^  bareku  Yehovah,  bless  ye  the 
Lord;  i,  e.  by  suitable  ascriptions  of 

praise   and   thanksgiving. IT  For 

the  avenging  of  Israel.  The  inter- 
pretation of  the  original  phrase  is  at- 
tended with  great  difficulties.  With- 
out attempting  to  exhibit  at  length 
the  various  modes  of  rendering 
adopied  by  different  corameniators, 
it  may  be  sufficient  to  remark,  that 
the  several  ideas  of  delivering,  of 
avenging,  of  commanding  and  lead- 
ing in  war,  have  had  their  respective 
advocates  among  them.  We  know 
of  no  guide  to  the  true  sense  but  that 
of  prevailing  usage,  and  even  that  is 
not  easily  ascertained.  We  believe, 
however,  that  it  will  be  found  by 
accurate  analysis,  that  the  leading 
idea  of  the  verb  515  para,  is  to  free, 
to  let  loose,  to  let  break  away,  as  the 
locks  of  hair,  when  the  head-gear  is 
taken  off,  or  a  licentious  people,  when 
the  restraints  of  law  and  order  are 
removed,  and  thence  by  natural  de- 
rivation, to  make  naked,  to  uncover, 
and  also  to  exempt,  to  make  one  clear 


of.  Innearlyevery  instance  in  which 
the  word  occurs,  the  idea  of  loosing, 
getting,  or  setting  free,  exemption,  is 
someway  involved,  and  perhaps  the 
most  correct  rendering,  in  the  present 
passage,  would  be,  F^r  the  freeing 
of  freedoms,  or,  For  the  breaking  away 
of  emancipations,  i.  e.  for  the  suc- 
cessful efforts  of  the  people  to  extri- 
cate themselves  from  the  yoke  of 
their  oppressors,  praise  ye  the  Lord. 
The  predominant  import  is  that  of 
breaking  away  from  bonds,  and  this 
idea  falls  in  very  naturally  with  tjiat 
of  the  parallel  clause,  viz.  of  offering 
themselves  willingly,  in  order  to 
effect  their  deliverance ;  and  as  the 
act  of  a  people  in  asserting  their  free- 
dom, can  hardly  be  conceived  of  as 
separate  from  that  of  punishing  their 
oppressors,  it  is  probable  that  the 
sense  of  avenging  has  been  in  this 
way  not  unnaturally  affixed  by  inter- 
preters to  the  original  term.  The 
error,  however,  in  our  translation,  is 
in  referring  directly  to  God,  what  is 
really  represented  as  the  acting  of 

the   people. IT  Of  Israel.      Heb. 

is^^ffi'^D  bc-Yisra.tl,  in  Israel;  i.e. 
among  the  Israelites. 

3.  Hear,  O  ye  kings,  &c.  The 
kings  and  princes  here  addressed 
may  be  imderstood  of  the  princes  of 
Israel,  and  then  it  is  merely  a  decla- 
ration to  them,  that  the  prophetess  is 
about  to  begin  a  song  of  triumph,  in 
which  it  is  implied  that  they  should 
join.  But  as  ki^igs  would  seem  to  be 
too  lofty  a  title  to  be  applied  to  the 
leaders  and  elders  of  Israel,  even  in 
the  elevated  style  of  poetry,  the  pre- 


t5.  C.  1296. J 


CHAPTER  V. 


59 


4  Lord,  "when  thou  wentest 
out  of  Seir,  when  thou  march- 
etlst  out  of  the  field  of  Edom, 

c  Dcut.  33.  2.     Vs.  68.  7. 


ferable  interpretation  is  to  regard  it 
as  an  address  to  the  kings  and  poten- 
tates of  Canaan,  summoning  their 
attention  to  the  song  of  triumph 
about  to  be  celebrated  over  thetn. 
The  Greek  version  renders  it,  'Hear, 
O  kings,  and  give  ear,  O  satraps ;' 
the  Chaldee,  '  Attend,  ye  kings,  who 
came  to  the  war  with  Sisera,  and  ye 
rulers,  who  were  with  Jabin,  king 
of  Canaan;'  which  show.s  that  they 
understood  the  word  as  referring  to 
foreign  princes,  and  thus  the  very 
same  terms  are  used,  Ps.  2.  2.  The 
import  of  the  latter  clause  is,  that  '  I, 
even  I,  a  feeble  woman,  celebrate 
3'our  overthrow,'  and  her  leading 
drift  is  to  admonish  them,  that  how- 
ever high  and  mighty  they  may  deem 
themselves,  yet  there  is  one  above 
them  with  whom  it  is  folly  to  contend, 
and  to  whom  they  should  be  warned 
by  Sisera's  fate  to  submit  without 
daring  hereafter  to  offer  insult  to  a 
people,  whose  cause  sooner  or  later 
omnipotence  would  plead. 

4  When  thou  wenlcst  out  of  Scir. 
After  declaring  that  Jehovah  should 
be  ihe  object  of  her  praise,  the  pro- 
phetess, by  a  sudden  apostrophe,  ad- 
dresses him  not  as  their  present  de- 
liverer, but  as  llie  God  who  had  for- 
merly manifested  his  miraculous 
power  in  their  behalf,  while  on  the 
way  from  Egypt  to  the  land  of  pro- 
mise. By  comparing  the  former  sig- 
nal displays  of  the  divine  majesty 
with  the  present,  she  would  have  her 
hearers  infer  that  it  was  the  same 
power  that  had  noio  subdued  their  en- 


'^the  earth  trembled,  and  the 
heavens  dropped,  the  clouds 
also  dropped  water. 


f  2  Sam.   22. 
Hab.  3.  3,  10. 


Ps.  G8.   8.     Isai.   64.  3. 


emies,  which  prostrated  them  then ; 
that  it  was  the  same  goodness  which 
had  now  restored  to  them  the  free 
enjoyment  of  their  land,  that  had  at 
first  put  them  in  possession  of  it.  The 
phrases,  '  when  thou  wentest  out  of 
Seir,'  and  '  when  thou  marchedst  out 
of  the  field  of  Edom,'  are  merely  an 
instance  of  poetic  parallelism,  Seir 
and  Edom  denoting  the  same  coun- 
try ;  that  is  to  say,  the  mountainous 
region  stretching  from  the  southern 
extremity  of  the  Dead  Sea  south- 
wards towards  the  Elanitic  gulf. 
Here,  however,  as  well  as  Deut.  33. 
2,  it  appears  to  be  taken  in  a  wider 
sense  as  including  mount  Sinai,  the 
scene  of  the  giving  of  the  law,  and 
of  the  grand  and  awful  displays  of 
the  majesty  of  Jehovah  by  which  it 
was  accompanied,  to  which  Deborah 
here  alludes.  Not  that  her  descrip- 
tion, in  this  and  the  ensuing  ver.se, 
is  to  be  confined  to  the  sublime  spec- 
tacle witnessed  on  thatoccasion.  The 
scope  of  her  language  seems  to  be  to 
portray,  in  the  most  glowing  and  po- 
etic imagery,  the  general  course  of 
the  divine  manifestation,^  in  behalf 
of  Israel,  the  convulsions  of  nature 
and  the  con.sternation  of  the  inhabit- 
ants, while  the  Most  High  was  con- 
ducting his  people  miraculously 
through  the  desert  to  put  them  in  po.s- 
session  of  their  promised  inheritance. 
These  exhibitions  of  God's  glory 
did,  as  it  icere,  make  the  earth  to 
tremble,  the  heavens  to  drop  like 
snow  before  the  sun,  and  the  moun- 
tains to  melt;  and  accordingly  we 


60 


JUDGES. 


[B.  C.  1296. 


5  ^The  mountains  melted  from 
before  the  Lord,  even  ^  that 
Sinai  from  before  the  Lord  God 
of  Israel. 

S  Deut.  4.  11.     Vs.  97.  5.    h  Ex.  19.  18. 

find  the  same  general  imagery  em- 
ployed in  other  portions  of  inspired 
song,  as  Ps.  18.  8,  and  68.  8,  and  144. 
5;  Deut.  33.  2  ;  Is.  64.  1-3  ;  Hab.  3. 
6,  in  some  of  which  the  present  des- 
cription is  adopted  almost  word  for 
■word.  It  seems,  in  fact,  to  have  been 
a  customary  beginning  of  Hebrew 
songs  of  triumph. 

5.  T%e  mountains  melted.  Heb. 
*l^t3  nazelw,  flowed  down;  as  if 
melted  by  the  flames,  in  which,  we 
learn  Ex.  19.  18,  that  the  sacred 
mountain  was  enveloped,  so  that  it 
ran  down  in  streams.  Others,  from 
the  general  usage  of  the  original. 
suppose  that  allusion  is  had  to  tre- 
mendous storms  of  rain,  which  pour- 
ed down  the  mountain  sides  in  such 
torrents,  bearing  soil,  rocks,  and 
trees  with  them,  that  the  mountains 
themselves  might  be  figuratively  said 
to  flow  down.  It  does  not  appear 
very  obvious,  however,  how  this  can 
apply  to  mount  Sinai,  where  fire  and 
not  water  was  the  predominant  ele- 
ment. It  is  worthy  of  remark,  in 
regard  to  this  expression,  that  with 
the  exception  of  the  Vulgate,  which 
has  diffiuxcrunt,  flowed,  all  the  an- 
cient versions  take  the  original  from 
another  root  (b^it  zalal,  instead  of 
5T3  nazal,)  and  render  iiti:ere  shaken, 
agitated,  made  to  tremble.  Thus  the 
Gr.,  Chal.,  Arab.,  and  Syr.,  and  this 
rendering  is  confirmed  by  Is.  64.  1 
3,  '  that  the  mountains  might  flow 
do7on;'  where  the  Heb.  (litU  nazothi) 
undoubtedlysignifies^(?(?««fe,  though 
our  English  version,  contrary  to  all 


6  In  the  days  of  '  Shamgar  the 
son  of  Anath,  in  the  days  of 
•"Jael, 'the   highways  were  un- 

i  ch.  3.  31.    k  ch.  4.  17. 


authority,  gives  it  the  sense  of  melt- 
ing. See  Gesenius  on  the  above 
roots, 

6,  In  the  days  of  Shamgar.  After 
thus  celebrating  the  majesty  of  Jeho- 
vah in  his  former  appearances,  the 
prophetess,  in  order  to  give  her  peo- 
ple a  livelier  sense  of  their  deliver- 
ance, and  excite  them  to  greater 
thankfulness,  turns  to  depict  the  for- 
lorn and  degraded  state  to  which  Is- 
rael had  previously  been  reduced ; 
their  highways  deserted  ;  their  vil- 
lages depopulated  ;  their  cities  block- 
ed up ;  their  country  overrun  with 
the  enemies'  soldiers;  themselves 
disarmed  and  di.'ipirited,  helpless 
and  hopeless,  till  it  pleased  God  to 
look  upon  them  with  compassion, 
and  raise  up  Deborah  for  a  deliverer, 

tf  In  the  days  of  Jael.     She   is 

mentioned  by  way  of  honorable  tes- 
timonial by  the  side  of  a  distinguish- 
ed man,  and  in  connexion  with  an 
important  epoch,  because  from  her 
recent  achievement,  she  no  doubt  at 
this  time  stood  very  conspicuous  be- 
fore the  eyes  of  the  nation-  Still 
though  these  were  illustrious  char- 
acters, yet  no  complete  deliverance 
was  effected  for  Israel  till  Deborah 
arose. ITTVit'  highways  were  unoc- 
cupied. Heb.  mn"IS  i^lU  hadelu 
orahoth,  the  highways  ceased.  That 
is,  ceased  to  be  occupied  ;  they  were 
abandoned  by  travellers,  on  account 
of  their  being  beset  by  plundering 
hordes  of  their  enemies.  The  same 
idea  is  expressed  Is.  33.  8,  '  The 
highways  lie  waste,  the  way-faring 


B.  C.  1296.] 


CHAPTER  V, 


61 


occupied,'    and   the    travellers 
walked  through  by-ways. 
7   The  inhabitants  of  the  vil- 
lages   ceased,    they   ceased    in 
Israel,    until   that    I    Deborah 

1  Lev.  26.  22.    2  Chron.  15.  5.    Isai.  33.  8. 
Lain.  1,  4,  and  4. 18. 


arose,  that  I  arose  ""a  mother  in 
Israel. 

8  They    "  chose    new    gods ; 
then  was  war  in  the  gates:  "was 


m  Isai.  49.  23. 
17.     o  Su  1  Sam. 


n  ])eut.  32.  16.     ch.  2.  lii 
13.19,22.     cli.4.3. 


man  ceasclJi.' -TT  Travellers.  '  Heb. 

rn2"'nD  ^'D']:n  holcka  netkiboth,  v:alk- 
ers  of  paths.  The  original  for  'paths,' 
usually  means  an  elevated,  beaten 
road.  Here  it  seems  to  designate 
the  open  public  roads,  in  distinction 
from  the  obscure  and  c rooked bij-ways 
which  travellers  were  now  compelled 
to  lake. 

7.  The  inhabitants  of  the  villages 
ceased.       Heb.    X'^'lti   1^~in    hddeht 
perazon,  the  village  ceased ;  col.  sing, 
for  plur.      In  other  words,  the  villa- 
ges were  deserted,     The  tillers  of 
the  soil  scattered  in  villages  over  the 
country  were  obliged  to  forsake  their 
farms  and  houses,  and  seek  shelter 
for  themselves  in  walled  cities  and 
fortified  places.     Chald.  'theunwal- 
led  towns  were  desolate.'  '  There  are 
roads  in   these  countries,  but  it   is 
very  easy  to  turn  out  of  them,  and 
go  to  a  place  by  winding  about  over 
the  lands,  when  that  is  thought  .safer. 
The  account  Bishop  Pocock  gives 
of  the  manner  in  which  the  Arab, 
under  whose  care  he  had  put  him- 
self,  conducted   him  to  Jerusalem, 
illustrates  this  with  pertinency,  which 
his  lordship  tells  us  was  by  night, 
and  not  by  the  high-road,  but  through 
the  fields:  "and  I  observed,"  says  he, 
"  that  he  avoided  as  much  as  he  could 
going  near  any  village  or  encamp- 
ment, and  sometimes  stood  still,  as  I 
thought,  to  hearken."    Just  in  that 
manner  people  were  obliged  to  travel 
in  Judea,  in  the  days  of  Shamgar 
and  Jael.'    Harmer.     It  is  proper  to 
G 


be  remarked,  however,  that  Gesenius 
and  several  other  critics  of  distinction, 
render  the  original  word  by  '  cham- 
pions.' or  'chiefs,'  instead  of  villages, 
and  that  too  upon  very  probable 
grounds.  The  Gr.  version  also  has 
ovvuTui,  viightij  men.  This  agrees  very 

well  with  the  words  that  follow. 

^A  another  in  Israel.  A  benefactress ; 
so  termed  from  her  services  towards 
her  people.  As  a  deliverer  of  his 
country  is  called  the  father  of  it,  so 
Deborah  is  here  called  a  mother  in 
Israel. 

8.  They  chose  new  Gods.  Strange 
or  foreign  gods;  that  is,  they  addict- 
ed themselves  to  idolatry.  They  not 
only  submitted  to  it  when  forced  upon 
them,  but  they  chose  it.  Compare 
Deut.  3-2.  17,  '  They  sacrificed  unto 
devils,  and  not  to  God ;  to  gods  whom 
they  knew  not,  to  netv  gods  that  came 
neirlij  up,  whom  your  fathers  knew 
not.'  This  was  the  procuring  cause 
of  all  their  trouble.     They  forsook 

God,   and    God    forsook   them. 

^Then  was  v:ar  in  the  gates.  Heb. 
t3i^3>'2J  tsni  ti<  az  la'hem  shcarim, 
a  besieging  of  the  gates  ;  or,  as  Kim- 
chi  renders  it,  '  a  besieger  or  assault- 
er of  the  gates.'  Chal.  'the  nations 
cameagainst  them  and  expelled  them 
from  their  cities.'  The  evident  im- 
plication is,  that  when  they  lapsed 
into  idolatry  they  involved  them- 
selves in  every  species  of  calamity, 
and  were  harassed  with  wars  within 
the  precincts  of  their  towns  and  cit- 
ies. As  the  gales,  moreover,  were  the 


JUDGES. 


[B.  C.  1296. 


there    a   shield   or   spear   seen 
among  forty  thousand  in  Israel  ? 
9  My  heart  is  toward  the  gov- 
ernors   of  Israel   that   fotiered 


p  ver.  2. 


places  where  their  courts  of  judica- 
ture were  held,  the  continual  incur- 
sions of  the  enemy  deprived  the  ma- 
gistrate of  the  dignity,  and  the  people 
of  the  benefit  of  government.  There 
being  no  peace  to  him  that  went  or 
him  that  came  in,  the  stated  adminis- 
tration of  justice  was  effectually  bro- 
ken up. IT  Was  there  a  shield  or 

spear  seen  among  forty  thousand  in 
Israel?  An  interrogation  strongly  im- 
plying a  negative.  To  such  a  state 
were  they  reduced  that  there  was 
scarcely  a  shield  or  spear  seen  among 
40,000  Israelites.  The  number  speci- 
fied is  not  to  be  considered  as  including 
the  whole  military  force  of  Israel, 
but  the  speaker  simply  gives  a  round 
number,  and  by  poetical  amplifica- 
tion a  very  large  one,  among  whom 
no  arms  were  to  be  found ;  in  order  to 
indicate  more  strongly  the  destitu- 
tion of  the  Israelites  in  this  respect. 
From  1  Sam.  13.  19-22,  some  have 
inferred  that  their  enemies  had  ac- 
tually disarmed  the  subject  tribes, 
and  that  it  was  to  this  that  their  des- 
titution was  owing.  But  this  hypo- 
thesis is  but  little  consonant  with 
intrinsic  probability,  or  with  other 
circumstances  alluded  to  in  the  nar- 
rative. Barak  is  said,  ch.  4.  6,  10, 
to  have  taken  10,000  men  with  him 
to  mount  Tabor,  and  who  will  sup- 
pose that  they  Avent  thither  unpro- 
vided with  arms  7  especially  Mhen 
we  are  informed,  v.  15,  16,  that  the 
hosts  of  Sisera  perished  '  with  the 
edge  of  the  sword  before  Barak,'  so 
there  was  not  a  man  left.    The  ex- 


themselves  willingly  among  the 
people  :  Bless  ye  the  Lord. 
10  •> Speak,  ye    ""that  ride  on 


q  Ps.  105.  2,  and  145.  5. 
12.  14. 


r  ch.  10.  4,  and 


pression  of  Deborah  therefore  is 
merely  a  poetic  hyperbole. 

9.  My  heart  is  toward  the  governors, 
&.C.  Heb.  C^ppni  le'hoke!d7n,  the 
laii-girers.  After  describing  the  bon- 
dage of  Israel,  and  its  effects  upon 
the  courage  of  the  people,  the  pro- 
phetess, by  a  natural  transition,  re- 
peats her  exclamations  of  gratitude 
to  the  princes  and  the  people,  that 
they  had  at  length  risen  and  triumph- 
ed. Her  heart  was  especially  drawn 
out  in  sentiments  of  love  and  honor 
towards  those  heads  of  the  tribes, 
who  had  so  nobly  come  forward  in 
the  hour  of  need,  and  by  their-  ex- 
ample aroused  and  stimulated  their 
countrymen  to  throw  ofif  the  yoke. 
They  are  called  'lawgivers,' not  from 
their  enacting  new  laws,  w'hich  was 
never  done  in  Israel,  but  from  their 
giving  sentence  in  causes  that  came 
belbre  them,  and  administering  jus- 
tice generally. ^ Bless  ye  the  Lord. 

As  it  was  the  divine  prompting  that 
moved  the  leaders  to  the  enterprise, 
she  would  not,  in  bestowing  her  com- 
mendations upon  the  instruments, 
lose  sight  of  the  Author  of  the 
blessing,  and  therefore  calls  upon 
the  people  at  large  to  join  her  in  a 
grateful  song  of  praise. 

10.  Speak.  Rather,  Heb.  inim 
siAw,  meditate,  i.  e.  rehearse,  cele- 
brate, a  song  of  praise. U  That 

ride  on  white  asses.  Judea  is  a  coun- 
try but  little  favorable  to  the  produc- 
tion of  horses,  instead  of  which,  asses 
were  anciently  in  general  use.  Of 
these  such  as  were  of  a  whitish  color 


B.  C.  1296.] 


CHAPTER  V. 


63 


white  asses,  'ye  that  sit  in  judg- 
ment, and  walk  by  the  way. 


s  Ps.  107.  32. 


were  probably  the  most  rare  and 
costly,  and  therefore  were  used  only 
by  eminent  persons.  Some  have 
supposed  that  they  were  so  called 
Ironi  the  white  garments,  or  capari- 
sons spread  over  them  ;  but  it  appears 
unnatural  to  ascribe  the  color  of  a 
covering  to  the  creature  that  wears 
it.  We  do  not  call  a  man  white  or 
black,  because  he  happens  to  be 
dressed  in  vestments  of  white  or  black 
cloth  ;  neither  did  the  Hebrews.  The 
expression  naturally  suggests  the 
color  of  the  animal  itself,  not  of  its 
trappings,  and  this  is  confirmed  by 
the  reports  of  travellers.  '  White 
asses,  according  to  Morier,  come 
from  Arabia;  their  scarcity  makes 
them  valuable,  and  gives  them  con- 
sequence. The  men  of  the  law  count 
it  a  dignity,  and  suited  to  their  cha- 
racter, to  ride  on  asses  of  this  color. 
As  the  Hebrews  always  appeared  in 
white  garments  at  their  public  festi- 
vals and  on  days  of  rejoicing,  or 
when  the  courts  of  justice  were  held; 
so  they  naturally  preferred  white 
asses,  because  the  color  suited  the 
occasion,  and  because  asses  of  this 
color  being  more  rare  and  costly, 
were  more  coveted  by  the  great  and 
wealthy.  The  same  view  is  taken 
of  this  question  by  Lewis,  who  says, 
the  asses  in  Judea  "  were  commonly 
of  a  red  color;  and  therefore  white 
asses  were  highly  valued,  and  used 
by  persons  of  superior  note  and  quali- 
ty." '  Paxton.  Compare  ch.  12.  14. 
Gcsenius  remarks  that  the  original 
term  is  not  perhaps  to  be  understood 
as  signifying  a  pure  white,  but  a 
light  reddish  color  with  white  spots, 


1 1  They  that  are  delivered  from 
the  noise  of  archers  in  the  places 


as  asses  entirely  white  are  rarely  if 
ever  found.  The  white  color,  it  is 
well  known,  is  highly  prized  by  the 
Orientals,  whether  in  asses,  camels, 
or  elephants,  and  such  are   usually 

the  property  of  princes. IT  Ye  thai 

sit  in  j-udgvicnt.  So  rendered  by 
several  of  the  older  versions,  but  the 
phrase  in  the  original  is  exceedingly 
difficult  of  interpretation.  Later  com-  , 
mentators,  with  much  plausibility, 
derive  the  word  from  a  root  signify- 
ing to  extend,  to  spread  oiit,  and  un- 
derstand it  of  carpets,  coverings,  or  the 
la.rge  outer  garments  of  the  Hebrews, 
which  were  frequently  spread  out 
and  used  for  sleeping  upon  at  night. 
Accordingly  Prof.  Robinson  trans- 
lates the  clause,  'Ye  that  recline  on 
splendid  carpets.'  But  after  all  the 
researches  of  philologists,  some, doubt 
will  still  remain  as  to  the  true  import 

of  the  original. II  Ye  that  walk  by 

the  u-ay.  Ye  who  can  safely  travel 
in  the  public  highways,  now  no  lon- 
ger infested  by  prowling  banditti. 
The  allusion  is  perhaps  to  traffickers 
of  various  descriptions,  or  to  the  hum- 
bler classes,  who  were  much  upon 
the  public  roads,  but  who  seldom 
rode ;  so  that  the  poet's  invocation  is 
to  the  nobles,  the  icealthij,  and  the  poor, 
or,  in  other  words,  to  the  whole  na- 
tion, to  join  in  the  song  of  triumph. 
They  were  now,  as  the  fruits  of  the 
recent  victory,  enjoying  a  happy  se- 
curity, directly  the  reverse  of  their 
former  oppressed  and  calamitous  con- 
dition, and  nothing  was  more  proper, 
than  that  they  should  celebrate  in 
thankful  strains  the  praises  of  their 
divine  deliverer.    It  may  be  remark- 


64 


JUDGES. 


[B.  C.  1296. 


of  drawing  water,  there  shall 
they  rehearse  the  '  righteous  acts 

t  1  Sam.  12.  7.     Ps.  145.  7. 

ed  ihat  the  Syr.  and  Arab,  versions 
render  the  two  clauses  by,  '  Ye  that 
sit  at  home,  and  ye  that  walk  by  the 
way.' 

11.  From  the  noise  of  the  archers  in 
the  places  of  dr wiving  xoalcr.     Heb. 

Q-iaKBTa  T'a  tii^^inJa  iip?a  mikkoi 

me'hatzim  btn  masJiohbim,  from  the 
voice  of  the  dividers  at  the  watering- 
troughs.  It  would  be  easy,  but  of 
little  use,  to  heap  together  an  im- 
mense variety  of  renderings,  pro- 
posed by  different  expositor's,  of  this 
very  perplexing  passage.  The  diffi- 
culty arises  principally  from  the 
word  'D"'22;2n?a  meltatzim,  translated 
'  archers,'  which  occurs  only  here, 
and  of  which  lexicographers  are  un- 
able to  determine  the  exact  root.  If 
it  be  a  denominative  from  yn  Uietz, 
andrrow,  its  meaning  here  is  un- 
doubtedly '  archers  ;'  but  if,  as  most 
•  modern  philologists  contend,  it  comes 
from  the  verb  f^'^i  ^^  has  the  import 
of  dividing,  although  Gesenius  says 
that  ^n  an  arrow,  comes  from  this 
root;  and  is  so  called  from  its  divid- 
ing or  cleaving  the  air.  According 
to  this  interpretation,  the  U"'^2n?3 
me'hatzim  are  eitlier  the  victorious 
■warriors  returning  laden  with  booty, 
and  halting  at  the  watering-places  to 
divide  the  spoil  with  songs  of  rejoic- 
ing, or  the  shepherds  who  can  now, 
with  cheerful  carols,  securely  drive 
their  flocks  and  herds  to  water,  dicid- 
ins,  separating,  or  marshalling  them 
as  they  please.  Which  of  these  two 
senses  is  the  correct  one  it  is  not  per- 
haps possible  absolutely  to  determine. 
Either  will  suit  well  the  connexion, 
pro  vid  ed  the  original  for '  from'  be  ren- 


of  the  Lord,  even  the  righteous 
acts  toivard  the  inhabitants  of 
his  villases  in  Israel :  then  shall 


dered,  as  it  properly  may,  '  at,'  '  for,' 
'  on  account  of.'  The  prophetess 
had  just  called  upon  all  the  people  to 
join  in  a  song,  and  she  now  declares 
the  occasion ;  '  Praise  the  Lord  for 
or  on  account  of  the  voice,  the  joyful 
cry,  of  those  M-ho  divide  at  the  wa-  ' 
tering  places.'  It  may  be  I'urther  re- 
marked by  way  of  illustration,  of  the 
words,  that  as  wells  were  very  .scarce 
in  every  part  of  the  East,  robbers  and 
banditti,  generally  took  their  stations 
near  tanks,  pools,  and  springs,  in  or- 
der that  they  might  suddenly  fall 
upon  those  who  came  to  drink  ;  and 
when  the  country  was  badly  govern- 
ed, annoyances  of  this  kind  were 
very  frequent.  '  In  open,  unprotected 
lands  of  the  East,  the  watering  pla- 
ces are  at  this  day  the  scenes  of  con- 
tinual conflict  and  oppression.  To 
such  places  the  necessity  for  water 
conducts  different  people,  who  cannot 
any  where  meet  in  peace.  These 
parties  of  hostile  tribes  fall  in  with 
each  other,  and  quarrel  and  fight ; 
and  thither  the  natives  of  the  wilds 
resort  to  plunder  the  parlies  of  tra- 
vellers and  merchants  Avho  come  in 
search  of  water.  In  the  deserts  of 
Syria  and  Arabia,  natives  and  .stran- 
gers are  tlius  annoyed  near  the  wells. 
This  therefore  is  the  principal  rea- 
son of  war, — the  neighborhoods  of 
wells  being  the  principal  seats  of  war 
and  depredation  in  those  countries. 
Travellers  al.so,  knowing  that  such 
tribes  are  encamped  near,  or  are  like- 
ly to  visit  the  wells,  often  dread  to 
approach  them,  in  the  fear  of  being 
plundered,  if  not  also  killed.  For 
this  reason  we  have  known  parties 


B.  C.  1296.] 


CHAPTER  V 


65 


the  people  of  the  Lord  go  down 
to  the  gates. 

12  "  Awake,  awake,  Deborah; 
awake,  awake,  utter  a  song : 
arise,  Barak,  and  ^  lead  thy  cap- 

u  Ps.  57.  8.     X  Ps.  68.  18. 

of  travellers,  that  were  reduced  to 
almost  the  la.st  extremity  for  want  of 
water  in  the  parched  deserts,  oblig- 
ed to  avoid  the  places  where  their 
wants  might  be  satisfied,  from  hav- 
ing heard  that  parties  of  Arabs  were 
encamped  in  the  neighborhood  ;  and 
we  have  heard  of  others  who  from 
the  same  cause  were  obliged  to  go 
one  or  two  days'  journey  out  of  their 
way,  to  one  watering  place,  in  pre- 
i'erence  to  ;.n other  that  lay  directly  in 
their  way.  No  travellers,  unless  in 
great  force,  dare  encamp  near  a  well, 
however  pleasant  and  desirable  it 
might  be,  from  the  fear  ofdisagreea- 
ble  visitors.  They  water  their  cattle, 
and  replenish  their  waterskins  in  all 
haste,  and  then  go  and  encamp  at  a 
distance  from  any  roads  leading  to 
the  well.  Dr.  Shaw  mentions  a  beau- 
tiful rill  in  Barbary,  which  is  receiv- 
ed into  a  large  basin,  called  Shncb 
we  Knd/ ;  that  is.  Drink  and  away, 
from  the  great  danger  of  meeting 
there  with  robbers  and  assassins. 
With  equal  propriety,  and  for  the 
same  reason,  almost  every  Oriental 
watering-place  might  be  called  Shrub 
v:e  Krub.'  Plct.  Bible.  The  victory 
now  gained  put  the  whole  country 
under  their  own  government,  and 
cleansed  the  land  of  these  maraud- 
ers. Instead  of  such  danger  and  in- 
security, Deborah  here  intimates  that 
they  may  sit  down  unmolested  at  the 
places  of  drawing  water,  and  there 
rehearse  the  righteous  acts  of  the 
Lord ;  the  land  being  now  in  peace, 
6* 


tivity  captive,  thou  son  of  Abi- 
noam. 

13  Then  he  made  him  that 
remaineth  ^  have  dominion  over 
the  nobles  among  the   people : 

y  Ps.  49.  14. 


and  order  and  good  government  eve- 
rywhere restored. IT  Go  dovm  to 

the  gates.  Shall  repossess  themselves 
of  the  cities  and  walled  villages 
from  which  they  had  been  expelled 
by  their  enemies ;  they  shall  hence- 
forth have  free  access  either  in  or 
out  of  the  gates,  as  their  occasions 
might  require ;  and  as  it  is  well 
known  that  the  gate  was  the  place 
of  judgment  in  the  East,  they  should 
again  resort  in  peace  and  safety  to 
the  stations  where  justice  was  admin- 
istered. 

12.  Aicake,  aicake,  Deborah,  &c. 
The  prophetess  here  turns  to  her- 
self and  Barak,  the  leaders  and  he- 
roes of  the  triumph,  in  a  tone  of  ani- 
mated appeal  and  excitation.  She 
calls  upon  herself  to  dictate  a  strain 
descriptive  of  the  preparation  and  the 
conflict ;  and  on  Barak  to  lead  forth 
his  captives  and  display  them  in  tri- 
umph before  his  countrymen.  That 
such  appeals  to  one's  self  are  very 
common  in  Hebrew  poetry  is  obvious 
from  Ps.  42.  6,  12,  and  10.3.  1  and  5, 

and  104.  1,  and  elsewhere. VLead 

thy  captivity  captive.  Lead  those 
captive  who  before  held  thee  in  cap- 
tivity.    Comp.  Ps.  68.  19;  Eph.  4.  8. 

13.  Made  him  that  remained,  &c. 
That  is,  then  he  (the  Lord)  made 
the  dispirited  remnant  of  the  Israel- 
ites, who  had  survived  the  oppres- 
sion of  their  enemies,  to  obtain  the 
ascendency  over  the  nobles  or  chief- 
tains of  the  people  of  Canaan,  and 
made  me,  who  am  but  a  feeble  wo- 


66 


JUDGES. 


[B.  C.  1296. 


the  Lord  made  me   have    do-  I  people ;  out  of  ''  Machir  came 
minion  over  the  mighty.  down  governors,  and  out  of  Zeb- 

14  ^Out  of  Ephraim  ivas  there   ulun  tiiey  that  handle   the  pen 


a  root  of  them  ''  against  Amalek 
after  thee,  Benjamin,  among  thy 

2  ch.  3.-  27.    a  ch.  3.  13. 

man,   to    have   dominion   over   the 
mighty. 

14.  Out  of  Ephraim  was  there  a- 
root  of  them  against  Amalek.  The 
poetes?  begins  here  to  enumerate  and 
review  the  tribes  which  had  joined 
the  standard  of  Barak.  In  the  account 
of  this  matter,  ch.  4.  10,  mention  is 
made  only  of  the  tribes  of  Zebulun 
and  Naphtali,  but  from  the  tenor  of 
the  song  it  is  obvious  that  several 
other  tribes,  on  hearing  of  the  exi- 
gency of  their  brethren,  immediately 
raised  a  levy  and  volunteered  to  go 
to  their  assistance.  For  this  ready 
and  generous  proffer  of  their  servi- 
ce.*, Deborah  pays  to  them  the  first 
tribute  of  her  thanks.  The  opening 
sentence  of  her  commendation  quot- 
ed above  is  replete  with  difficulty. 
Without  adverting  to  the  various 
renderings  which  have  been  proposed 
both  by  Jewish  and  Christian  inter- 
preters, we  shall  give  that  which 
seems  on  the  whole  most  probable. 
The  clau.'^e  is  undoubtedly  elliptical, 
and  may  be  thus  supplied ; — '  Out  of 
Ephraim  (came  those)  whose  dwell- 
ing is  in  Amalek.'  The  original  for 
'  root'  we  take  to  be  a  poetic  expres- 
sion for  a  fixed,  firmly  established 
seat  or  dicelling,  just  as  nations  tak- 
ing up  their  abode  in  a  land  are 
said  to  be  plarited  in  it,  to  take  root 
in  it,  as  Is.  27.  6,  '  He  shall  cause 
them  that  come  of  Jacob  to  tal-e  root.' 
Comp.  Ps.  80.  8,  9 ;  Job  5.  3.  If  it 
be  asked  how  Ephraim  could  be  said 
to  have  dwelt  or  taken  root  in  Ama- 


of  the  writer. 


bNum.  32.39,  40. 


lek,  since  it  is  well  known  that  the 
Amalekites  inhabited  the  country  to 
the  south  of  Palestine  between  mount 
Seir  and  Egypt,  the  answer  is  drawn 
from  ch.  13.  15,  where  it  is  said  that 
'  Abdon  was  burled  in  the  land  of 
Ephraim,  m  the  mount  of  the  Amale- 
kites.'' From  this  it  is  to  be  inferred 
that  a  colony  of  this  people,  who  were 
related  to  the  Kenite.s,  had  formerly 
migrated  into  the  interior  of  the  coun- 
try, and  maintained  itself  among  the 
Israelites  of  the  tribe  of  Ephraim.  In 
this  way  it  could  be  said,  that  the 
Ephraimites,  whose  root,  i.  e.  foun- 
dation, dwelling  place,  was  among 
the  Amalekites,  on  the  mountain  of 
that  name,  came  forth  to  the  war. 

'AAft.er  thee,   Beujaviin,   among 

thy  people.  Rather,  '  After  thee,  (O 
Ephraim,  came)  Benjamin,  among 
thy  peoples,'  i.  e.  thy  forces,  thy  hosts. 
By  a  sudden  change  of  person.s,  com- 
mon to  the  poetic  style,  Ephraim  i.^ 
here  addressed  as  present,  and  Ben- 
jamin, whose  quota  of  men  was  pro- 
bably small,  is  spoken  of  as  being  in- 
corporated with  it,  instead  of  form- 
ing a   distinct  corps   by   itself. 

IT  Out  of  Machir  came  down  govern- 
ors. Machir  was  the  son  of  Manas- 
seh,  and  the  father  of  Gilead,  Gen. 
50.  23  ;  Num.  27.  1,  and  is  here  put 
for  the  tribe  of  Manasseh,  that  is,  the 
half  of  that  tribe  which  dwelt  on  the 
west  of  Jordan.  The  original  for 
'  governors,'  (D'^pjpn^  r/ic'hokekim,) 
is  in  effect  the  same  with  C^ppn  'ho- 
ke/iivi,  lawgivers,  v. -9,  and  is  to  be 


B.  C.  1296.] 


CHAPTER   V. 


67 


15  And  the  princes  of  Issachar 
were  with  Deborali ;  even  Issa- 
char, and  also  "  Barak  :  he  was 

understood  of  military  leaders,  expert 
and  valiant  chiefiains,  who  promptly 
took  the  field  at  the  head  of  their 

troops. ^Out  of  Zebulwn  they  that 

handle  the  pen  of  the  writer.  There  is 
something  peculiarly  incongruous  in 
the  idea  of  penmen  coming  down  to 
a  battle,  nor  is  the  rendering  in  fact 
warranted  by  the  original.  The 
Heb.  term  for  '  handle,'  (f^'iUT^  me- 
shokim,)  is  the  same  with  that  occur- 
ring ch.  4.  6,  respecting  the  tribes  of 
Zebulun  and  Naphtali,  and  which 
we  there  endeavored  to  show,  signi- 
fied to  draw  in  the  sense  of  enlisting. 
We  take  it  in  the  same  sense  here  ; 
implying  those,  who,  as  the  emissa- 
ries of  Barak,  succeeded  in  drawing 
after  them  recruits.  As  to  the  instru- 
ment employed  on  this  occasion, 
though  our  translators  have  rendered 
the  Heb.  "Cyo  shebet  by  '  pen,'  yet  the 
word  has  no  where  else  that  signifi- 
cation throughout  the  Scriptures.  Its 
genuine  meaning  is  a  rod,  staff,  or 
wand,  and  instead  of  the  '  pen  of  the 
M'riicr,'  the  correct  version  undoubt- 
edly is,  '  with  the  rod  of  the  number- 
er.'  A  definite  number  of  men  (10,- 
000)  were  by  Deborah's  orders,  ch.  4. 
0,  to  be  levied  from  these  two  tribes, 
and  the  doing  of  this  is  described  by 
a  metaphor,  taken  from  the  custom 
of  shepherds  in  numbering,  separat- 
ing, or  selecting  their  sheep,  by 
means  of  a  rod  besmeared  with 
paint,  with  which  they  marked  every 
fifth,  tenth,  or  twentieth,  as  the  case 
might  be,  as  they  came  out  of  the 
outlet  of  their  enclosure.  See  the 
process  more  particularly  described 
in  the  note  on  Lev.  27.  33. 


sent   on   foot   into 
For   the    divisions 

c  ch.  4.  14. 


the   valley, 
of    Reuben 


15.  The  princes  of  Issachar  were 
withDeborah.  Or,Heb."liBffii2  i-imi 
rrn^T  D5  vesare  be-Yissakar  im  De- 
borah, my  princes  in  Issachar  were 
ivilh  Deborah.  She  calls  them  '  my 
princes,'  from  the  grateful  esteem 
with  which  their  services  had  in- 
spired her. TT  Even,  Issachar,  and 

als)  Barak.  Rather,  Heb.  IDmmiT 
p"l3  ^  ve-  Yissakar  ken  Barak,  and 
Issachar  in  like  manner  as  Barak ; 
i.  e.  Issachar  was  equally  prompt, 
ardent,  and  valiant  in  the  good 
cause ;  he  marched  forth  with  equal 

alacrity. IT  Was  sent  on  foot  into 

the  valley.  Heb.  lii^'Q  n^sTi:  shul- 
Wh  beraglav,  vjas  sent  with  his  feet. 
See  Note  on  ch.  4.  10, 14.  The  mean- 
ing we  suppose  to  be  that,  when  Ba- 
rak was  ordered  to  charge  down  the 
declivity  of  Tabor  towards  the  val- 
ley, the  men  of  Issachar  followed 
with  as  much  promptitude,  as  if  all 
their  feet  had  pertained  to  their  lead- 
er's body.  It  may  be  remarked  that 
the  original  word,  rendered  '  valley,' 
signifies  also  a  low  level  plain,  and 
thus  the  known  topography  of  the 
place  requires  that  it  should  be  ren- 
dered here.  They  descended  from 
mount  Tabor  into  the  plain  of  Esdra- 
elon. — At  this  point  a  transition  is 
made  to  a  new  theme  in  the  inspired 
song;  viz.  a  rebuke  of  the  recreant 
tribes,  who  refused  to  join  their 
brethren  and  flock  to  the  standard  of 
Barak;  and  here  v.  16  should  pro- 
perly begin. IT  For  the  divi- 
sions of  Reuben.  Heb.  mjJjQi) 
liphlaggoih,  in  or  among  the  divi- 
sions. It  is  impossible  to  speak 
with  confidence  of  the  exact  import 


6S 


JUDGES. 


[B.  C.  1296. 


there  were    great   thoughts    of 
heart. 
16  Why  abodest  thou  ''among 


of  the  word  here  rendered  '  divisions.' 
It  is  perhaps  designedly  left  ambigu- 
ous, as  is  not  unusual  with  Scripture 
phrases,  in  order  that  it  may  be  taken 
in  greater  latitude  and  fulness  of 
meaning,  and  include  the  various 
senses  of  which  it  is  susceptible.  By 
some  it  is  understood  of  the  local 
division  of  Reuben  from  the  rest  of 
the  tribes  by  the  Jordan  and  other 
rivers;  by  others,  of  the  clnsses  or 
ranks  into  which  the  tribe  was  divid- 
ed ;  and  by  others  still,  of  the  divided 
counsels,  the  conflicting  ojrinions,  of 
the  Reubenites  respecting  the  pro- 
priety of  taking  up  arms  on  the  occa- 
sion. The  root  from  which  the  ori- 
ginal is  derived,  signifies  to  divide, 
to  cleave,  and  the  present  term  occurs 
Job  20.  17,  in  the  sense  of  ivater- 
courses,  or  streams  flowing  in  chan- 
nels. The  most  probable  interpre- 
tation, therefore,  if  we  mistake  not, 
is  that  of  Schnurrer  and  others,  who 
by  the  '  divisions  of  Reuben,'  under- 
stand the  '  streams  of  Reuben  ;'  i.  e. 
the  well- watered  country  of  Reuben, 
a  region  fertilized  by  numerous 
creeks  and  small  rivers.  It  Avill  be 
recollected  that  Reuben  dwelt  on  the 
east  of  Jordan  and  the  Dead  Sea, 
from  the  river  Arnon  northwards, 
and  possessed  part  of  the  plain  of 
the  Jordan  which.  Gen.  12.  10,  was 
'  every  where  ivell  watered ;'  a  region 
expressly  celebrated,  Num  32.  1,  for 
its  rich  pasturage,  which  necessarily 
implies  the  presence  of  springs  and 
streams.  After  all,  if  any  one  is  in- 
clined to  construe  the  phrase  in  a 
fregnant  sense,  as  comprising  all  the 
above  senses  of '  divisions,'  we  have 


the    sheep-fold.s,    to    hear    the 
bleatiD2.'s    oi    the   flocks  V     I'or 


'1  Num.  32.  1. 


no  objections  to  urge  against  it,  nor 
do  we  hesitate  to  believe  that  a  simi- 
lar mode  of  solving  Scripture  difli- 
culties  is  in  many  instances  the  true 

one%' ^  Great   thoughts   of   heart. 

The  original  for  '  thoughts,'  signifies 
resolvlngs,  decisions,  decrees,  and  the 
purport  of  the  clause  perhaps  is,  that 
the  Reubenites  at  first  heroically  re- 
solved to  join  their  countrymen,  but 
afterwards  recanted  their  purpose, 
and  meanly  staj^ed  at  home.  This  con- 
duct the  prophetess  first  describes  in  a 
tone  of  apparent  praise,  which  by  a 
poetical  artifice  is  converted  into  an 
ironical  and  cutting  sarcasm.  She 
intimates  that  their  original  resolu- 
tion and  purpose  was  magnanimous  ; 
inquires  why  it  was  not  fulfilled; 
why  they  preferred  to  remain  at  home 
and  listen  to  the  piping  of  the  herds- 
men 1  She  then  repeats  in  effect 
her  first  sentence  of  approbation  ;  but 
in  the  ensuing  verse,  by  the  change 
of  a  single  letter,  {"^pn  for  ppn  re- 
volvings  for  rcsolrings^  she  pro- 
nounces their  noble  resolution  to  have 
been  vae.xecmpty  deliberation, amount- 
ing to  nothing. 

16.  Why  abodest  thou  among  the 
sheep-folds?  Bishop  Horsley  renders 
the  original  by  '  hillocks,'  instead  of 
'  sheep-folds,'  and  we  are  satisfied 
that  he,  of  all  other  interpreters,  has 
come  nearest  to  the  genuine  scope  of 
the  speaker.  He  remarks,  that  the 
noun  C^DSffi^a  mishphetayim,  is  from 
the  root  Hfiffl  shdphah,  to  stick  up,  to 
be  prominent,  and  it  is  in  the  dual 
form.  Hence  the  substantive  may 
signify  any  gibbosity  or  prominence. 
It  is  used  in  Jacob's  last  words,  to 


B.  C.  1296.] 


CHAPTER   V. 


69 


the   divisions  of  Reuben   there 

were  great  searchings  of  heart. 

17  '  Gilead  abode  beyond  Jor- 

e  See  Josh.  13.  25,  31. 


signify  the  two  panniers  of  a  laden 
ass  lying  down,  and  those  panniers 
are  the  ridges  of  hills  which  were  the 
boundaries  of  his  territories.  In  like 
manner,  we  think,  it  is  to  be  taken 
here  to  signify  '  hills  in  double  par- 
allel ridges.'  Reuben  is  asked  why 
he  abode  between  QTiB'CTa  mis/iphc- 
tayim,  to  hear  the  blealings  of  the 
flocks.  And  where  shall  any  one 
abide  to  hear  the  bleatings  of  the 
flocks,  but  among  hills,  where  flocks 
range  1  See  also  Note  on  Gen.  49. 
14.  It  is  still  possible  that  there  may 
have  been  such  a  similarity  in  form 
between  the  stalls,  or  ranges  of  the 
Syrian  folds  or  pinfolds  for  flocks, 
and  parallel  ranges  of  hills,  as  to 
render  the  same  term  applicable  to 
both,  so  that  the  present  translation 
does  not  err  widely  from  the  truth. 
But  the  construction  of  Horsley,  giv- 
en above,  we  think  decidedly  prefer- 
able to  any  other. V  To  hear  the 

blealings  of  the  flocks.  Heb.  mp"nD 
D'l'ny  sherilcoth  adarini,  the  vjhist- 
lings  or  pipings  of  the  flock  ;  i.  e.  of 
the  shepherds  who  play  on  the  pipe 

while     guarding     their    flocks. 

'a Great  searchings  of  heart.  That  is, 
great  deliberations  or  consultations, 
but  no  result.  They  were  forward 
in  counsel  and  debate,  but  not  in  ac- 
tion ;  a  .severe  and  sarcastic  irony. 

17.  Gilead  abode  beyond  Jordan. 
That  is,  the  Gadites,  who  posses.sed 
part  of  Gilead,  Josh.  13.  '^4,  ,25. 
Perhaps  a  part  of  the  half  tribe  of 
Manasseh  is  included  under  the  term. 
The  verb  "pW  shakan,  to  abide,  to 


dan  :  and  why  did  Dan  remain 
in  ships  /  '  Asher  continued  on 
the  sea-shore,  and  abode  in  his 
breaches. 

f  Josh.  19.  29,  31. 


tabernacle,  necessarily  here  implies 
to  dwell  at  ease,  quietly,  as  Ps.  55.  6, 
'  O  that  I  had  wings  like  a  dove  !  for 
then  would  I  fly  away,  and  be  at  rest, 
(Heb.   "pTI^i^  eshkOn,   dwell   quietly.) 

II  Why  did  Dan  remain  in  ships  7 

Why  was  Dan  so  much  intent  upon 
his  ships  and  merchandize  1  This 
was  one  of  the  maritime  tribes.  Its 
limits  included  the  haven  of  Joppa 
(Jafla,)  and  also  the  coast  farther 
south.  But  Zebalun  was  also  '  a  ha- 
ven for  ships,'  a  seafaring  tribe,  and 
yet  was  forward  and  aclive  in  this 

expedition. "^Asher  continued  on 

the  sea-shore.  The  same  reproach  is 
here  brought  against  Asher,  that  ho 
remained  on  his  coasts.  His  lot  ex- 
tended along  the  Mediterranean, 
contiguous  to  Zebulun  and  Naphla- 
li,  so  that  if  disposed  he  might  easily 
have  succored  his  brethren.  But  he 
also  had  an  excuse  for  staying  at 
home.  The  original  tjin  ^huph, 
shore,  comes  from  tpT]  'haphaph,  to 
icear  away,  and  is  applied  to  a  coast, 
inasmuch  as  this  is  continually  wear- 
ing away  by  the  action  of  the  water. 

'^ Abode  in   his  breaches.      Heb, 

to'^2:^5)a  miphratzini,  rents,  ruptures, 
fissures,  from  y"|&  parat~,  to  rend, 
implying  probably  the  bays,  inlets, 
and  havens,  lying  along  a  rugged 
and  broken  coast.  The  celebrated 
harbor  of  Acco  or  Ptolemais  (Acre) 
lay  in  the  territory  of  Asher.  Ach- 
zib  also  and  Tyre  are  mentioned  as 
falling  within  the  limitsof  this  tribe, 
Josh.  19.  29.  The  Chal.  paraphrase 
gives  a  difl^erent  turn  to  this  clause; 


70 


JUDGES. 


[B.  C.  1296 


18  ^Zebulun  and  Naphtali  r  then  fought  the  kings  of  Canaan 
were  a  people  that  jeoparded  in  Taanach  by  the  waters  of 
their  hves  unto  the  death  in  the  Megiddo  ;  ''they  took  no  gain 
high  places  of  the  field.  of  money. 

19  The  kincrs  came  and  fought,      s  ch.  4.  lo.    h  ch.  4.  i6.   Ps.  44. 12.   See 

ver,  30. 


— '  The  house  of  Asher,  on  the  mar- 
gin of  the  sea,  dwelt  ia  the  broken 
down  cities  of  the  Gentiles,  which 
they  rebuilt  and  inhabited.'  The 
above  rendering,  however,  is  to  be 
preferred. 

18.  Jeoparded  their  lives  unto  the 
death.  Heb.  f)"in  'hiireph,  despised, 
reproached,  or  contemned;  i.  e.  they 
rashed  fearless  upon  danger  and 
death.  These  tribes,  from  being  the 
more  immediate  sutierers  from  Ja- 
bin's  oppression,  were,  doubiless,  the 
most  eager  to  throw  off  the  yoke  of 
bondage,  and  would  naturally  rise  in 
greater  numbers  and  exhibit  a  more 

determined  valor. U  In  the  high 

places  of  the  field.  Heb.  m^  ■'?3-"l» 
meroine  sddeh,  the  heights  of  the  field. 
Either  spoken,  in  reference  to  mount 
Tabor,  on  which  the  army  of  Israel 
at  first  encamped,  or  poetically  taken 
for  the  most  dangerous  places  of  the 
field. 

19.  The  kings  came  and  fought. 
The  poetess  now  proceeds  to  describe 
the  battle.  In  the  preceding  chapter 
mention  is  made  of  a  single  king 
only,  Jabin,  as  coming  against  Is- 
rael, but,  from  the  use  of  the  plural 
here,  and  from  the  probabilities  of 
the  case,  it  is  to  be  inferred  that 
other  allied  kings  took  the  field  with 
Sisera.  We  are  expressly  informed,' 
Josh.  11.  10,  that  Hazor,  where  Jabin 
reigned,  was  'before-time  the  head' 
of  numerous  petty  principalities,  and 
these,  it  may  be  supposed,  were  con- 
federate with  him  on  this  occasion. 
Yet   it  is  possible  that,  in  the  lofty 


style  of  poetry,  '  kings'  here  may  be 
simply  equivalent  to  warlike  leaders 
and  champions,  the  heroes  and  potent 
personages  at  the  head  of  the  Canaan- 

itish  forces. ir/«.  Taanach,  by  the 

waters  of  Megiddo.  These  two  pla- 
ces, which  are  usually  mentioned 
togeiher,  lay  within  the  limits  of  the 
plain  of  Esdraelon,  and  in  the  imme- 
diate vicinity  of  the  river  Kishon. 
Indeed,  it  is  scarcely  lo  be  questioned 
that  by  the  '  waters  of  Megiddo,'  is 
to  be  understood  the  stream  Kishon, 

in  that  part  of  its  course. M  They 

took  no  gain  of  money.  They  ob- 
tained no  spoil  or  booty  ;  they  were 
utterly  disappointed  in  their  expec- 
tations. The  original,  if  rendered 
literally,  is  very  emphatic ;  '  not  a 
piece,  coin,  or  particle  of  silver  did 
they  take.'  Schmid,  however,  among 
the  most  acute  and  judicious  of  com- 
mentators, understands  the  words  of 
the  ardor  and  overweening  confi- 
dence with  which  the  Canaanites 
fought.  They  entered  the  field  so 
sanguine  of  success,  they  resolved  not 
to  take  the  least  ransom  for  the  Israel- 
ites, either  for  life  or  liberty.  Think- 
ing it  possible  that  Barak  might,  on 
seeing  the  formidable  power  arrayed 
agaiast  him,  repent  of  his  undertak- 
ing and  wish  to  purchase  peace  by 
money;  these  words,  according  to 
the  critic  above  mentioned,  express 
their  determination  not  to  listen  for 
a  moment  to  any  terms  of  treaty,  but 
to  cut  them  all  off  without  mercy. 
This  construction  does  no  violence  to 
the  original,  and  is  liable  to  no  seri- 


B.  C.  1296.] 


CHAPTER  V. 


71 


20  '  They  fought  from  heaven  ; 
■■  the  stars  in  their  courses  fought 
against  Sisera. 


ous  objection.  Gr.  '  they  took  no 
gilt  of  silver.'  Chal.  '  they  willed 
not  riches  of  silver ;'  i.  e.  they  de- 
termined to  reject  or  refuse  the  most 
tempting  bribes.  Thus  Is.  13.  17, 
'  Behold,  I  will  stir  up  the  Medes 
against  them,  which  shall  not  regard 
silver  ;  and  as  for  gold,  they  shall  not 
delight  in  it ;'  i.  e.  they  shall  not  be 
prevailed  upon  to  spare,  by  the  pro.s- 
pect  of  fee  or  reward. 

20.  IVieij  fought  from  hea ven.  As 
the  expression  is  indefinite,  it  may 
be  considered  as  equivalent  to  say- 
ing, that  a  supernatural  power  was 
engaged  against  them  ;  they  had  to 
contend  not  only  with  foes  on  earth, 
but  with  foes  in  heaven.  Omnipo- 
tence armed  the  elements  against 
them.      A  parallel  idea  is  expressed 

in  the  words  that  follow. '!{Tkc 

stars  in  their  courses  fought  against 
Sisera.  Or,  Heb.  timio?2?2  U-^rimrin 
hakkokabim  mimmesolatham,  the  stars 
from  their  orbits  fought,  &c.,  lit.  'from 
their  elevations,  their  exaltations, 
their  highways.'  Chal.  '  from  the 
place  where  the  stars  go  forth,  war 
was  waged  against  Sisera.'  Proba- 
bly nothing  more  than  a  highly  rhe- 
torical or  poetical  expression  for  the 
adverse  influence  of  the  atmospheric 
elements,  the  rains,  winds,  thunders, 
and  lightnings,  Avhich,  from  ch.  4.  15, 
appear  to  have  been  .supernaturally 
excited  on  this  occasion.  See  the 
extract  from  Josephus,  Note  on  ch. 
1. 15.  The  stars  are  here  the  ?iost  of 
heaven,  and  this  is  but  another  phrase 
for  heaven  itself ;  the  heavens  fought 
against  Sisera. 

21.  Kishon.     This  river  takes  its 


21  '  The  river  of  Kishon  swept 
them  away,  that  ancient  river, 

Ps.  77.  17,  18.     k  ch. 


See  Josh.  10,  11 
4.15.     lch.4. 7. 


rise  in  the  valley  of  Jczreel,  near  the 
foot  of  mount  Tabor,  and  after  run- 
ning westward,  with  a  great  variety 
of  turnings  and  windings,  through 
the  plain  of  Esdraelon,  falls  into  the 
Mediterranean  at  the  south-east  cor- 
ner of  the  bay  of  Acre.  'In  travel- 
ling,' says  Shaw,  '  under  the  south- 
east brow  of  Carmel,  I  had  an  op- 
portunity of  seeing  the  sources  of 
the  river  Kishon,  three  or  four  of 
which  lie  within  less  than  a  furlong 
of  each  other,  and  are  called  "  Ras 
el  Kishon,"  or,  the  head  of  the  Kishon. 
These  alone,  without  the  lesser  con- 
tributions nearer  the  sea,  discharge 
water  enough  to  form  a  river  half 
as  big  as  the  Isis.  During  likewise 
the  rainy  season,  all  the  water  which 
falls  on  the  eastern  side  of  the  moun- 
tam,  or  upon  the  rising  ground  to 
the  southward,  empties  itself  into  it 
in  a  number  of  torrents,  at  which 
conjunctures  it  overflows  its  banks, 
acquires  a  vtonderful  rapidity,  and 
carries  all  before  it.'  When  Maun- 
drell  crossed  this  stream  on  his  way 
to  Jerusalem,  its  waters  were  low 
and  inconsiderable;  but  in  passing 
along  the  side  of  the  plain,  he  ob- 
served the  tracts  of  many  tributary 
rivulets  falling  down  into  it  from 
the  mountains,  by  which  it  must  be 
greatly  swelled  in  the  rainy  season. 
At  the  time  of  the  battle  here  de- 
scribed, it  was  undoubtedly  in  this 
condition — swollen  to  a  deep  and 
impetuous  torrent,   sweeping  away 

every   thing   within    its  reach. 

IT  That  ancient  river.  The  reason 
of  this  epithet  is  not  obvious.  The 
Gr.  renders  it,   '  the  stream  of  the 


72 


JUDGES. 


[B.  C.  1296. 


the  river  Kishon.     0  my  soul, 

thou  hast  trodden  down  strength. 

22  Then  were  the  horse-hoofs 

ancients,  or  of  antiquities.'  The 
Chal.  '  tlie  river  in  which  happened 
signs  and  great  deeds  to  Israel  from 
ancient  times.'  The  root  'Dip  kedcm, 
properJy  implies  the  idea  of  prece- 
dencij,  or  priority,  whether  in  point 
of  time  or  place,  and  hence  its  de- 
rivatives obtain  the  sense  of  either 
'  antiquity,'  or  '  the  east,'  which  is 
always  spoken  of  as  lying  before  all 
other  countries.  '  The  river  of  an- 
tiquities,' is  undoubtedly  the  most 
exact  rendering,  and  the  import  may 
be  that  it  was  a  river  about  ivkich  the 
divine  counsels  v-ere  exercised  of  old ; 
it  was  a  stream  of  ancient  designa- 
tion, one  which  God  designed  to 
make  illustrious  by  this,  and,  per- 
haps, other  similar  events ;  for  the 
plain  of  Esdraelon,  through  which  it 
runs,  is  the  most  famous  battle-ground 
of  the  whole  territory  of  Palestine. 
It  was  the  scene  of  the  conflict  of 
Gideon  and  the  Midianites,  of  Saul 
and  the  Philistines,  of  the  Israelites 
and  the  Syrians,  1  Kings  20.  26,  and 
of  Josiah  and  the  Egyptians.  It  has 
in  fact  been  a  chosen  place  for  en- 
campment, in  every  contest  carried 
on  in  the  Holy  Land,  from  the  days 
of  Nebuchadnezzar  to  the  time  of 
the  Crusaders,  and  thence  down  to 
that  of  the  modern  Napoleon,  who 
here  sustained  the  attack  of  the  whole 
Syrian  army.  '  Jews,  Gentiles,  Sara- 
cens, Egyptians,  Persians,  Druses, 
Turks,  Arabs,  Christian  Crusaders, 
and  anti-christian  Frenchmen — war- 
riors out  of  every  nation  under  heav- 
en, have  pitched  their  tents  in  the 
plain  of  Esdraelon,  and  have  beheld 
the  various  banners  of  their  nations 


broken  by  the  means  of  the 
prancings,  the  prancings  of  their 
mighty  ones. 


wet  with  the  dews  of  Tabor  and 
Hermon.'  It  may  also  be  remarked, 
that  if  the  predicted  '  battle  of  Arma- 
geddon,' Rev.  16.  16,  denote  a  literal 
conflict,  destined  hereafter  to  take 
place,  there  is  every  probabilit}'  that 
this  is  to  be  its  scene ;  for  here  lies 
Megiddo,  to  which  allusion  is  had  in 
the  name  '  Armageddon,'  and  we  are, 
in  fact,  strongly  inclined  to  believe 
that  name  is  formed  by  contraction 
and  a  slight  change  of  letters,  par- 
ticularly of  r  for  Z,  which  is  common 
in  the  East,  from  the  Heb.  ^12  its 
■n3?2  al-me- Megiddo,  waters  of  Me- 
giddo, V.  19,  which  we  have  there 
shown  to  be  but  another  appellation 
of  this  very  river.  We  see,  there- 
fore, with  how  much  propriety  the 
Kishon  is  called  the  '  ancient,' i.  e. 
the  ordained,  the  destined,  the  desig- 
nated river;  the  river  intended,  in 
the  purposes  of  heaven,  to  be  signal- 
ized by  a  series  of  remarkable  events. 

II  Thou  hast  trodden  down  strength. 

That  is,  thou  hast  vanquished  the 
strong  and  mighty  ;  a  strain  of  exul- 
tation spoken,  perhaps,  in  the  person 
of  all  Israel,  in  view  of  the  glorious 
victory  achieved. 

22.  The  horse-hoofs  broken.  An- 
ciently horses  were  not  shod ;  nor 
are  they  at  the  present  day  in  some 
parts  of  the  East.  The  flight  was  so 
rapid,  that  the  hoofs  of  their  horses 
were  splintered,  battered,  and  brok- 
en by   the  roughness  of  the  roads, 

ITjBy  the  means  of  their  prancings. 

Or,  Heb.  DT^rn  da'haroth,  of  their 
scamperings.  From  ch.  4.  16,  it  ap- 
pears that  the  Canaanites  fled  with 
the    utmost    precipitation. IT  Of 


B.  C.  1296,] 


CHAPTER  V. 


73 


23  Curse  ye  Meroz,  said  the 
angel  of  the  Lord,  curse  ye  bit- 
terly the  inhabitants  thereof, 
"  because  they  came  not  to  the 
help  "  o£  the  Lord,  to  the  help 
of  the  Lord  against  the  mighty. 


their  mighty  ones.  Of  their  best  and 
strongest  horses.  The  original 
(f  "l!DK  abbirim,)  is  thus  applied  Jer. 
8.  16,  '  The  snorting  of  his  horses 
was  heard  from  Dan  ;  the  whole  land 
trembled  at  the  sound  of  the  neighing 
of  his  strong  ones.'  Ch.  47.  3,  '  At 
the  noise  of  the  stamping  of  his 
strong  horses.^ 

23.  Curse  ye  Meroz,  The  prophet- 
ess here  turns  abruptly  to  curse  the 
inhabitants  of  Meroz  ;  a  place  pro- 
bably of  some  note  at  that  time,  but 
of  which  no  trace  whatever  now  re- 
mains. The  effect  of  the  curse,  like 
that  pronounced  upon  Amaiek,  Ex. 
17.  14,  seems  to  have  *  blotted  out  the 
remembrance'  of  its  history  and  its 
site.  We  may  suppose  it  to  have 
been  a  city  lying  near  the  scene  of 
action,  and  that  the  inhabitants,  hav- 
ing an  opportunity  to  cut  off  the  Ca- 
naanites  in  their  flight,  neglected  to 
improve  it,  or  in  some  other  way 
withheld  their  services  on  the  occa- 

.sion. ^Said  the  angd  of  the  Lord. 

The  Angel-Jehovah,  before  spoken 
of,  ch.  2.  1.  The  scope  of  the  words 
is  to  intimate  that  the  malediction 
proceeded  not  from  her  own  private 
feelings  of  ill  will  or  resentment,  but 
was  prompted  by  a  divine  impulse. 
It  was  Jehovah  that  commanded  the 
curse.  She  would  not  otherwise 
have  interrupted  her  strains  of 
thanksgiving,  by  the  utterance  of  so 

fearful    a  judgment. IT  Curse  ye 

bitterly.      Heb.  ^Tl!*  I^S^  oru  arOr, 
eurse  with  cursing.     Use   the  most 
7 


24  Blessed  above  women  shall 
"  Jael  the  wife  of  Heber  the  Ke- 
nite  be,  ''blessed  shall  she  be 
above  women  in  the  tent. 

".  cli.  21.  9.  10.  Neh.  3.  5.  n  1  Sam.  17. 
47,  and  18.  17,  and  25.  28.  o  ch.  4.  17.  p  Luke 
1.  28. 


awful  execrations. TTC«?/te  not  to 

the  help  of  the  Lord..  To  the  help  of 
tiie  Lord's  people  ;  for  he  takes  what 
is  done  to  his  people,  as  done  to  him- 
self;  and  what  is  withheld  from  them 
as  withheld  from  himself.  The  Lord 
needed  not  their  help ;  as  the  event 
showed  that  he  could  accomplish 
the  work  without  them ;  nor  does 
omnipotence  ever  really  need  the  ser- 
vices of  any  of  his  creatures.  But 
he  is  pleased  to  allow  them  the  privi- 
lege of  being  employed  as  co-work- 
ers together  with  him,  and  when  a 
crisis  arrives  in  which  it  is  in  effect 
proclaimed,  'Who  is  on  the  Lord's 
side  V  it  is  at  our  peril  that  we  pre- 
sume to  stand  upon  neutral  ground, 
and  refuse  to  come  up  to  the  help  of 
the  Lord. 

2^1.  Blessed  above  women,  &c.  That 
is,  she  shall  be  praised  and  celebrated 
above  women.  She  .^hall  be  deemed 
worthy  of  the  most  exalted  eulogy 
for  her  heroic  conduct ;  all  the  Israel- 
itish  women  shall  glory  in  her.  This 
is  in  marked  contra^  with  the  fore- 
going curse  of  Meroz.  The  .spirit 
of  prophecy  delights  to  turn  from 
the  language  of  displeasure  and  re- 
buke to  that  of  commendation  and 

praise. VBkssed — above  women  in 

the  tent.  Or,  as  Geddes  translates  it, 
♦  tent-inhabiting  women.'  She  shall 
bear  the  palm  above  all  women  of 
the  same  class  or  character  with  her- 
self, i.  e.  the  women  of  tho.se  tribes 
that  dwell  only  in  tents.  The  words 
are  evidently  applied  to  the  wife  of  a 


74 


JUDGES. 


fB.  C.  1296. 


25  "^He  asked  water,  and  sb.e 
gave  hi7n  milk  ;  she  brought 
forth  butter  in  a  lordly  dish. 

26  ■"  She  put  her  hand  to  the 

wandering  nomad,  who  had  no  fixed 
place  of  residence,  and  il  is  highly 
probable  that  such  were  the  habits  of 
the  Kenites,  in  contradistinction  from 
the  more  settled  mode  of  life  of  the 
Israelites. 

25.  She  brought  forth  hvAter.  The 
original  n!!5>2n  kemah,  here  rendered 
'  butter,'  undoubtedly  implies  some- 
thing liquid.  It  would  perhaps  be 
better  translated  cream,  or  rather 
curdled  milk.  '  Sisera  complained 
of  thirst,  and  asked  a  little  water  to 
quench  it,'  a  purpose  to  which  butter 
is  but  little  adapted.  Mr.  Harmer 
indeed  urges  the  same  objection  to 
cream,  which,  he  contends,  few  peo- 
ple would  think  a  very  proper  bev- 
erage for  one  that  was  extremely 
thirsty.;  and  concludes  that  it  must 
have  been  buttermilk  which  Jael, 
who  had  just  been  churning,  gave  to 
Sisera.  But  the  opinion  of  Dr.  Rus- 
sell is  preferable,  that  the  hcviah  of 
the  Scriptures  is  probably  the  same 
as  the  haymak  of  the  Arabs,  which  is 
not,  as  liarmer  supposed,  simple 
cream,  but  cream  produced  by  sim- 
mering fresh  sheep's  milk  for  some 
hours  over  a  slow  fire.  It  could  not 
be  butter  newly  churned,  which  Jael 
presented  to  Sisera,  because  the  Arab 
butter  is  apt  to  be  foul,  and  is  com- 
monly passed  through  a  strainer  be- 
fore it  is  used  ;  and  Ru.ssell  declares, 
he  never  saw  butter  offered  to  a  stran- 
ger, but  always  haymak:  nor  did  he 
ever  observe  the  Orientals  drink  but- 
termilk, h\it  always  leban,  which  is 
coagulated  sour  milk,  diluted  with 
water.  It  was  leban,  therefore,  which 


nail,  and  her  right  hand  to  the 
worlanen's  hammer ;  and  with 
the  hammer  she  smote   Sisera, 

q  cb.  4.  la     r  ch.  4.  21. 


Pocock  mistook  for  buttermilk,  with 
which  the  Arabs  treated  him  in  the 
holy  land.  A  similar  conclusion 
may  be  drawn  concerning  the  butter 
and  milk  which  the  wife  of  Heber 
presented  to  Sisera  ;  they  were  forced 
crearn  or  haymak,  and  leban,  or  co- 
agulated sour  milk  diluted  with  wa- 
ter, which  is  a  common  and  refresh- 
ing beverage  in  those  sultry  regions.' 

Paxton. 'Uln  a  lordly  dish.     Heb. 

'in  a  bowl  of  the  mighty,  of  the  no- 
bles.' That  is,  such  as  nobles  use  ; 
a  rich,  costly,  or  princely  bowl ;  one 
with  which  a  person  would  entertain 
the  most  honorable  guests.  Though 
il  is  scarcely  stipposable  that  articles 
of  this  costly  description  were  com- 
mon in  the  tents  of  nomade  tribes,  yet 
in  the  present  case  the  family  of  He- 
ber may  have  possessed,  from  their 
ancestors,  a  sumptuous  article  of  the 
kind,  which  Jael  would  naturally 
bring  forth  on  the  occasion  of  a  visit 
from  so  distinguished  a  personage. 
See  '  Illustrations  of  the  Scriptures,' 
p.  137. 

26.  She  put  her  hand.  Her  left 
hand,  as  appears  from  the  nature  of 
the  case  and  from  the  mention  of  the 

right    in   the     ensuing    clause. 

With  the  hammer  she  smote  Sisera. 
The  words  '  with  the  hammer'  ought 
properly  to  have  been  printed  in  Ital- 
ics, as  they  do  not  occur  in  the  ori- 
ginal, although  it  is  true  that  the  Heb. 
verb  for 'smite'  does  often,  perhaps 
generally,  convey  the  iAe:^  oi  smiting 
ifith  a  hammer,  for  which  reason  our 
translators  have  rendered  in  the  mar- 
gin, '  she  hammered  Sisera.'    Yet  in 


B.  C.  1296.] 


CHAPTER  V. 


75 


she  smote  off  his  head,  when 
she  had  pierced  and  stricken 
through  his  temples. 

27  At  her  feet  he  bowed,  he 
fell,  he  lay  down :  at  her  feet 
he  bowed,  he  fell :    where  he 


V.  22  of  this  chapter  it  is  applied  to 
the  beating  or  striking  of  the  horses' 
hoofs  against  the  ground.  At  the 
lime,  however,  when  our  translation 
was  made,  the  force  of  many  Heb. 
words  was  not  so  clearly  ascertained 

as  at  the  present. U  Shs  smote  off 

his  head.  Rather,  Heb.  liriC"!  npn?2 
makakah  roshi,  she  violcnlLij  smote, 
she  crushed  his  head.  That  his  head 
was  aclually  severed  from  his  body 
there  is  no  good  reason  to  believe. 

IT  When  she  pierced.  &c.  Or,  Heb. 

n2tn>2"l  umahatzah,  ajid  she  pierced, 
&c.  The  leading  idea  of  the  original 
word  is  to  beat  down,  to  depress,  as 
appears  from  its  use,  Ps.  G8.  21  and 
110.  G  ;  Deut.  33.  11.  According  to 
the  rendering  of  our  translators  it  is 
entirely  synonymous  with  the  ensu- 
ing term,  '■  stricken  through.'  But  this 
we  believe  to  be  unwarranted.  The 
first  undoubtedly  implies  the  beating 
down,  the  indenting  of  the  side  of  Si- 
sera's  head  which  was  exposed  to  the 
stroke,  the  other,  the  transfixing,  the 
perforating  of  his  temples,  by  the 
tent-pin.  The  words  intimate  a 
gradation  in  the  act,  each  expression 
rising  in  intensity  upon  the  preced- 
ing. 

27.  At  her  feet  he  bowed,  &.C.     Heb. 

i£:_y-i:3  n-i"';:ai  T13  ban  ragityuh 

kaianaphal,  between  her  feet  he  bowed  \ 
or  sunk  down,  he  fell.  He  probably 
made  soms  struggles  after  receiving 
the  blow,  and  as  we  may  snppo.se 
him  to  have  been  lying  on  a  bed,  or 
divan,  elevated  somewhat  above  the 


bowed,  there  he  fell  down  dead. 
28  The  mother  of  Sisera  look- 
ed out  at  a  window,  and  cried 
through  the  lattice,  Why  is  his 
chariot  so  long  in  coming  ?  why 
tarry  the  wheels  of  his  chariots  .'' 


floor,  he  would  naturally  fall  upon 
the  latter.  The  several  kindred 
words  appear  to  be  merely  a  poetic 
amplification  of  the  circumstances 
of  his  death.  See  a  similar  phrase- 
ology, Ps.  20.  6, . '  They  are  brought 
down  and  fallen  (iJiCjI  13'"Ij).' 

28.  The  mother  of  Sisera  looked 
out,  &c.  By  an  abrupt  but  beautiful 
transition,  the  mother  of  Sisera  is 
now  introduced  as  looking  from  her 
lattice,  confidently  expecting  her  son's 
victoriou.s  return,  ostentatiously  reck- 
oning upon  the  spoil.  '  In  this,' says 
Prof.  Robinson,  '  is  shown  the  deep 
insight  into  human  nature  v.-hich  the 
sacred  writer  possessed,  an  insight 
especially  inio  the  frivolity  of  the 
Oriental  female  character.  Her  con- 
solation springs,  not  from  the  hope 
of  his  triumphant  return  as  a  war- 
rior and  conqueror,  but  arises  from 
the  slaves,  the  many-colored  gar- 
ments, the  splendid  ornaments  and 
attire  which  will  fall  to  his  share. 
In  the  mouth  of  the  exulting  He- 
brew poeiess,  this  is  a  burst  of  keen 
and  scoffing  irony  against  a  foe  who 
never  dreamed  of  a  defeat,  and 
awaited  only  the  spoils  of  victory.' 

'^ Cried  through  the  latlicc.    The 

windows  of  eastern  houses  generally 
open  into  interior  private  courts,  wiiJi 
the  exception  sometime?  of  a  latticed 
window  or  balcony  towards  the  street 
At  such  an  one  the  mother  of  Sisera 
is  here  represented  as  standing  and 

looking  out. IT  Why  is  his  chariot 

so  long  in  comincr  7    Heb.  11"I33  yTl?a 


76 


JUDGES. 


[B.  C.  1296. 


29  Her  wise  ladies  answered 
her,  yea,  she  returned  answer 
to  herself, 

30  'Have  they  not  sped  ?  have 
they  not  divided  the  prey  ?  to 
every  man  a  damsel  or  two  ;  to 
Sisera  a  prey  of  divers  colors,  a 

s  Ex.  15.  9. 


JSI^Js  IDlD"!  maddua  boshesh  rikbo 
labo,  why  does  his  chariot  shame  (us) 
in  coming!  i.  e.  why  does  it  so  linger 
beyond  expectation  and  almost  be- 
yond endurance  %  The  relation  be- 
tween the  ideas  of  delay  and  sluime, 
in  certain  Hebrew  terms,  is  very  pe- 
culiar.    See  Note  on  ch.  3.  25. 

29.  Her  wise  ladies.  The  noble 
female  attendants,  the  matrons  of 
her  court  or  suite.  The  epithet 
'  wise,'  perhaps,  has  reference  to 
their  sagacity  or  shrewdness  in  as- 
signing reasons  for  Sisera's  delay. 

30.  Have  they  not  sped.  Heb. 
iSt^?^'^  t^^n  halo  yivttzcu,  have  they  not 
found ;  i.  e.  have  they  not  succeeded 
in  obtaining  the  object  of  their  de- 
sires 1 IT  To  every  man  a  davisel  or 

tvjo.  Heb.  ^na  ffiiCl^  lerosh  geber, 
to  the  head  of  a  rao/n ;  an  idiom  pecu- 
liar to  the  original,  wherever  the  idea 
of  enumeration  or  distribution  is  in- 
volved. One  would  have  thought 
that  ladies,  who  had  any  just  con- 
ception of  the  honor  of  their  sex, 
would  have  found  other  subjects  of 
felicitation  than  this.  But  the  hint 
serves  as  a  faithful  index  of  the  de- 
gradation of  woman  in  all  heathen 

lands,  e.specially  in  the  East. IT  A 

fiey  of  divers  colors  of  needle-work. 
Embroidery  and  rich  dresses  were 
reckoned  the  most  valuable  parts  of 
the  spoil  of  conquered  foes.  It  was 
probably  the  beauty  and  richness  of 
the   Babylonish   garment,   that  first 


prey  of  divers  colors  of  needle- 
work, of  divers  colors  of  needle- 
work on  both  sides,  meet  for  the 
necks  of  them  that  take  the  spoil  ? 
31  'So  let  all  thine  enemies 
perish,  O   Lord  :  but  let  them 

t  Ps.  83.  9,  10. 


tenlpted  Achan  to  secrete  the  spoil 
that  cost  him  his  life.  It  was  also 
probably  from  the  high  va.lue  put 
upon  this  species  of  spoil,  that  Da- 
vid, 2  Sam.  1.  24,  calls  upon  the 
daughters  of  Israel  to  join  with  him 
in  lamenting  the  death  of  Saul, 
'  who  clothed  them  in  scarlet,  and 
with  other  delights ;  who  put  on  or- 
naments of  gold  upon  their  apparel.' 

llF'or  the  necks  of  them  that  lake 

the  spoil.  Heb.  i^TD  ^"liiisi  letzav- 
vere  shalal,  for  the  necks  of  the  pr.ey. 
The  ellipsis  is  perhaps  well  supplied 
in  our  translation,  though  some  cri- 
tics, instead  of  taking  'prey'  figura- 
tively for  persons  seizing  the  prey, 
understand  it  of  captured  animals, 
which  they  suppose  to  have  been 
usually  led  in  triumph,  decorated 
with  ornaments  and  trappings  upon 
their  necks.  In  this  sense,  however, 
it  might,  as  Prof  Robinson  suggests, 
be  better  referred  to  the  decorations 
of  the  female  slaves. 

31.  So  let  all  thine  enemies  perish. 
The  prophetess,  instead  of  saying  in 
express  terms  that  the  hopes  of  Sise- 
ra's mother  were  doomed  to  sad  dis- 
appointment, bursts  forth  into  an 
abrupt  apostrophe,  which  implies 
this  in  a  very  vivid  and  forcible 
manner ;  viz.  an  invocation  of  like 
destruction  upon  all  the  enemies  of 
Jehovah.  The  particle  'so'  refers, 
not  to  what  is  expressed,  but  to  what 
is  thus  implied,  the  frustrated  hopes 


B.  C.  1296.] 


CHAPTER   V. 


77 


that  love  him  6e   "as  the  sun 
^when    he   goeth    forth  in   his 


and  bitter  wailings  of  the  mother 
and  her  attendants.  This  highly 
poetical  mode  of  concluding  the  song, 
gives  a  gracefulness  and  effect  to 
the  whole  which  can  scarcely  be 
surpassed.  In  remarking  practically 
on  the  prayer  of  Deborah,  it  is  to  be 
observed,  that  imprecations  of  evil, 
when  personal  and  vindictive,  are 
contrary  to  the  mind  of  God;  but 
when  uttered  as  denunciations  of 
God's  determined  purposes  against 
his  enemies,  they  are  not  unsuited 
to  the  most  holy  character.  In  this 
light  are  many  of  the  Psalms  of  Da- 
vid to  be  viewed ;  and  even  Paul 
could  say,  '  If  any  man  love  not  the 
Lord  Jesus  Christ,  let  him  be  ana- 
thema-maranatha.'  '  Though  our 
enemies,'  says  Henry,  '  are  to  be 
prayed  for,  God's  enemies,  as  sucli, 
are  to  be  prayed  against;  and  when 
we  see  some  of  God's  enemies  re- 
markably humbled  and  brought 
down,  that  is  an  encouragement  to 
us  to  pray  for  the  downfall  of  all  the 
rest.'  Thus  are  Deborah's  words  to 
be  interpreted.  Being  prompted  by 
the  spirit  of  inspiration,  they  are  to  be 
regarded  not  only  as  an  imprecation, 
but  also  as  a  prediction ;  a  predic- 
tion which  shall  assuredly  be  accom- 
plished in  its  season  upon  all  that 
continue  to  withstand  omnipotence. 

^Let  them  that  love  him  be  as  the 

sun,  &c.  These  words  require  sim- 
ply a  practical  exposition.  They  in- 
timate the  true  distinction  between 
the  enemies  and  the  friends  of  God. 
The  latter  are  characterized  as  those 
that  love  him.     If  between  7ne}i  we 

could  admit  a  medium  between  love 

J* 


might.     And  the  land  had  rest 
forty  years. 

u  2  Sam.  23.  4.    x  Ps.  19.  5. 


and  hatred,  we  can  by  no  means 
admit  of  it  between  God  and  his 
creatures.  Indifference  towards  God 
would  be  constructive  enmity.  Those 
only  who  love  him  can  be  numbered 
among  his  friends.  In  behalf  of 
these  the  prophetess  prays  that  they 
may  be  as  '  the  sun  when  he  goelh 
forth  in  his  might.'  Under  this 
beautiful  image  she  prays,  (1)  That 
they  may  shine  with  ever-increasing 
splendor.  The  sun  in  its  early  dawn 
casts  but  a  feeble  light  upon  the 
world;  but  soon  proceeds  to  irradiate 
the  whole  horizon,  and  to  burst  in 
full  lustre  upon  those  who  were  a 
little  while  before  immersed  in  dark- 
ness. Thus  the  goings-forth  of  the 
devoted  friends  and  servants  of  the 
Most  High,  diffuse  at  fu-st  but  an  in- 
distinct and  doubtful  gleam ;  but 
through  the  tender  mercy  of  Grod  they 
advance,  and  their,  light  shines 
brighter  and  brighter  to  the  perfect 
day.  (2)  TLat  they  may  diffuse 
benefits  wheresoever  they  go.  The 
sun  is  the  fountain  of  light  and  life 
to  the  whole  terraqueous  sphere.  If 
we  look  at  the  places  where  his  ge- 
nial beams  for  months  together  never 
shine,  the  whole  face  of  nature  wears 
the  appearance  of  desolation  and 
death  ;  and  nothing  but  the  return  of 
his  kindly  influences  restores  her  to 
life.  Thus  in  countries  where  the 
friends  of  God  are  not  found,  the 
whole  population  is  in  a  state  of 
spiritual  and  moral  death.  But  in 
their  light,  light  is  seen,  and  from 
them  is  spread  abroad  a  vital  influ- 
ence which  wakes  up  all  around 
them  to  new  life  and  power.    Let  us 


78 


JUDGES. 


[B.  C.  1296. 


CHAPTER  VI. 

AND  the  children  of  Israel "" 
did  evil  in  the  sight  of  the 
Lord  :  and  the   Lord  delivered 


a  ch.  2.  19. 


seriously  inquire  to  which  of  these 
classes  we  belong;  for  however  con- 
founded now,  there  will  be  an  awful 
difference  between  them  ere  long  ; 


them  into  the   hand  ''of  Midian 
seven  years. 

2  And    the    hand    of    Midian 
prevailed    against   Israel  :    and 

b  Hab.  3.  7. 


the  one  arising  to  everlasting 
shame  and  contempt,  the  other  shin- 
ing forth  as  the  sun  in  the  kingdom 
of  their  father. 


ANCIENT    WAR-CHARIOTS. 


CHAPTER  VI. 

1.  Did  evil  in  the  sight  of  the  Lord. 
After  the  expiration  of  the  forty 
years  of  rest  above  mentioned,  ch.  5. 
31.  Their  new  defection  subjects 
them,  as  a  matter  of  course,  to  nevv 
judgments.  With  the  froward,  God 
will  show  himself  froward,  and  will 
walk  contrary   to   those   that  walk 


contrary  to  him. IT  Into  the  hand 

of  Midian.  Of  the  Midianites ;  the 
usual  collect,  sing,  for  the  p  ural. 
A  great  portion  of  this  race  had 
been  cut  oft'  by  Moses  about  200 
years  before.  Num.  31.  1-18,  but  in 
the  mean  time  they  had  recovered 
themselves,  those  that  escaped  to 
other  regions  having  returned,  and 


B.  C.  129fc).] 


CHAPTER.   VI. 


79 


because  of  the  Midianites  the 
children  of  Israel  made  them 
''the    deiis    which     are   in    the 

c  1  Sam.  13.  6.     Ueb.  11.  38. 


these  with  the  remnant  that  remain- 
ed having  rapidly  increased  and  ac- 
quired power,  till  they  became  too 
strong  for  their  sin-weakened  neigh- 
bors, the  Israelites.  Instigated  proba- 
bly by  resentment,  they  joined  the 
Amalek'ites  in  order  to  retaliate  upon 
their  ancient  conquerors.  They  in- 
habited the  eastern  borders  of  the  Red 
Sea,  haviiig  Arnon  for  their  capital. 
2.  The  hand  of  Midian  'prevailed 
against  Israd.  Heb.  i^  p-73  Ti  tSTl 
25* "ID'^  taaz  yad  Midyan  al  Yisia'el, 
the  hand  of  Midian  was  strong  upon 
Israel;  indicating  not  merely  the 
commencement,  but  the  continuance 
and  the  highest  degree  of  oppression. 

"SMadc  them  the  dens,  &c.    That 

is,  prepared,  fitted  up  as  re.sidences 
the  caves  and  dens  of  the  mountains. 
They  did  not  make  them  de  novo,  in 
the  sense  of  cutting  out,  excavating, 
ov  constructing  them,  for  it  is  said 
they  were  already  in  the  mountains, 
but  they  so  v:orkcd  upon  them  as  to 
adapt  them  for  dwelling-places  and 
strongholds  against  the  assaults  of 
their  enemies.  Shaw  says  that  a 
great  way  on  each  side  of  Joppa,  on 
the  sea-coast,  there  is  a  range  of 
mountains  and  precipices  ;  and  that 
in  these  high  situations  are  generally 
found  the  dens,  the  holes,  or  caves, 
which  are  so  frequently  mentioned 
in  Scripture,  and  which  were  for- 
merly the  lonesome  retreats  of  the  dis- 
tressed Israelites.  Nothing  can  give 
a  more  vivid  impression  of  the  suf- 
ferings to  which  the  Israelites  were 
now  reduced.  Not  daring  to  reside 
in  the  plain  country  they  were  obli- 


mountains,  and  caves, and  strong 
holds. 

3  And  so  it  was,  w^hen  Israel 
had  sown,  that  the  Midianites 

ged  to  betake  themselves  to  the  most 
retired  holds  and  fastnesses  which 
their  mountainous  territory  afibrded. 
Josephus  thus  describes  this  period 
of  their  history ; — '  Now  when  Barak 
and  Deborah  were  dead,  whose 
deaths  happened  about  the  same 
time ;  afterwards  the  Midianites 
called  the  Amalekites  and  Arabians 
to  their  assistance,  and  made  war 
against  the  Israelites,  and  were  too 
hard  for  those  that  fought  against 
them  ;  and  when  they  had  burnt  the 
fruits  of  the  earth,  they  carried  off 
the  prey.  Now  when  they  had  done 
this  for  three  years,  the  multitude  of 
the  Israelites  retired  to  the  moun- 
tains, and  forsook  the  plain  country. 
They  also  made  themselves  hollows 
under  ground,  and  caverns,  and  pre- 
served therein  whatsoever  had  es- 
caped their  enemies ;  for  the  Midi- 
anites made  expeditions  in  harvest- 
time,  but  permitted  them  to  plough 
the  land  in  winter,  so  that  when  the 
others  had  taken  pains,  they  might 
have  fruits  for  them  to  carry  away.' 
J.  Antiq.  B.  V.  ch.  6.  §  1.  See  Note 
on  Gen.  19.  30.  They  who  abuse 
God's  gifts  in  prodigality  and  luxu- 
ry, often  live,  as  a  just  punishment, 
to  feel  the  want  of  them  in  hunger 
and  nakednes.s. 

3.  Wlicn  Israel  had  sovm,  &c.  The 
Midianites  were  principally  wander- 
ing herdsmen,  that  is,  just  such  a 
people  as  the  Bedouin  Arabs  of  the 
present  day.  Consequently  the  de- 
tails of  this  oppression  may  be  illus- 
trated, from  what  travellers  relate  of 
the  modern  customs  of  these  roving 


JUDGES. 


[B.  C.  1296. 


came  up,  and  "^  the  Amalekites, 

^and  the  children  of  the  east, 

even  they  came  up  against  them: 

4  And  they  encamped  against 

d  ch.  3.  13.     e  Gen.  29.  1.     ch.  7.  12,  and 
8. 10.     1  Kings  4.  30.    Job  1.  3. 


and  plundering  tribes.  It  may  be 
stated  as  a  maxim,  that  whenever  the 
nomade  is  the  master  of  the  cultiva- 
tor, the  impoverishment  and  ultimate 
ruin  of  the  latter  are  inevitable.  The 
Bedouin  Arabs  come  up  from  their 
deserts  in  the  spring  and  perhaps  re- 
main through  the  summer,  in  the 
territories  of  those  cultivators  who 
are  so  unfortunate  as  to  lie  at  their 
mercy.  If  there  is  not  an  established 
understanding  between  the  tillers  of 
the  soil  and  the  nomades,  as  to  the 
tribute  which  the  former  are  to  pay 
for  exemption,  the  Bedouins  encamp 
and  pasture  their  cattle  in  the  eulli- 
vated  grounds,  after  securing  such 
corn  and  other  vegetable  productions 
as  they  may  see  fit  to  appropriate  for 
their  own  use.  Thus  the  '  increase 
of  the  earth  is  destroyed,'  and  no 
'  sustenance  left'  to  reward  the  labor 
and  patience  bestowed  upon  its  pro- 
duction.  IT   The   children   of  the 

east.  Various  mixed  tribes  of  the 
Arabians,  Ishmaelites,  Moabites,  and 
Ammonites  inhabiting  the  regions 
which  lay  to  the  east  and  southeast 
of  Palestine.  They  were  the  descend- 
ants of  Abraham  by  Keturah.  See 
more  respecting  them,  ch.  8.  10,  11. 
Gen.  29.   1;   Job  1.  3;   Ezek.  25.4 

IT  Came  up  against  them.     The 

effects  of  these  marauding  expedi- 
tions are  expressly  stated  in  the  next 
verse. 

4.  And  they  encaviped.  This  is  not 
to  be  understood  precisely  in  the 
sense  of   a    m.ilitary    encampment, 


them,  and  "^destroyed  the  in- 
crease of  the  earth,  till  thou 
come  unto  Gaza ;  and  left  no 
sustenance  for  Israel,  neither 
sheep,  nor  ox,  nor  ass. 

fLev.26.i6.  Desi.28.  30,  ^,51.  Mic.6.I5. 


which  is  generally  a  station  occupied 
but  for  a  very  short  time.  The  ori- 
ginal term  is  frequently  applied  to 
the  filching  of  tents  by  the  nomade 
tribes  in  their  wanderings,  and  is  but 
another  word  for  expressing  their 
unsettled,  migratory  kind  of  life. 
Living  mostly  in  tents,  they  pitched 
them  now  here,  and  now  there,  re- 
maining for  a  longer  or  shorter  lime 
as  the  advantages  of  pasturage  o? 
plunder  invited  them  ;  and  the  seope 
of  the  present  passage  is  doubtless 
to  say,  that  these  numerous  eastern 
hordes  had  so  far  obtained  the  mas- 
tery over  Israel,  that  they  fearlessly 
pitched  their  tents  and  made  a  pro- 
tracted stay  in  the  very  heayt  of  their 
country,  moving  on  to  its  utmost 
limits,  and  consaming  all  ils  pro- 
ducts  as  they  advanced.    See   the 

next  verse. ^Till  thou  come  unto 

Gaza.  Their  ravages  extended  quiie 
across  the  whole  breadth  of  the  land 
from  the  east,  where  they  enterecf, 
to  the  limits  of  the  Philistines'  pos- 
sessions, who  inhabited  the  coast  of 
the  Meiliterranean.  Them  they  dis- 
turbed not,  knowing  them  to  be  also 
hostile  to  the  Israelites.  A  commovi 
enmity  is  a  virtual  league  of  alliance. 

^Neither  sheep,  nor  ox,  nor  ass. 

The  Bedouins,  in  oppressing  the  cul- 
tivator, seize  all  the  cattle  that  art 
brought  abroad,  and  add  them  to 
their  own  flocks  and  herds,  so  that 
the  inhabitants  frequently  become 
deprived  of  all  their  cattle,  as  was 
now  the  case  with  the  Israelites.    Ib 


B.  C.  1256.] 


CHAPTER   VI. 


81 


5  For  they  came  up  with  their 
cattle  and  their  tents,  and  they 
came  -'as  grasshoppers  for  mul- 
titude ;  for  hoth  they  and  their 
camels  were  without  number : 
and  they  entered  into  the  land 
to  destroy  it. 

g  ch.  7. 12. 


western  Asia  the  people  who  are  sub- 
ject to  such  annual  incursions,  gene- 
rally make  a  compromise  with  the 
invaders,  agreeing  to  pay  them  a 
heavy  tribute,  on  condition  that  the 
harvests  shall  not  be  touched,  or  the 
cattle  driven  off.  Even  powerful 
communities,  which  might  be  able  to 
cope  with  the  Bedouins,  olten  enter 
into  a  compromise  of  this  sort,  to 
prevent  the  necessity  of  continual 
warfare  and  watchfulness.  With 
these,  the  arrangement  is  a  matter  of 
convenience;  but  miserable  is  the 
condition  of  those  with  whom  it  is  a 
matter  of  necessity,  and  to  whom  it 
is  tlie  only  alternative,  on  which  they 
can  secure  a  scanty  subsistence  from 
their  fields.  The  tribute  usually  paid 
in  produce,  is  generally  very  heavy; 
besides  which  the  chiefs  expect  ex- 
traordinary presents,  and  what  is  re- 
ceived in  one  year  as  a  present,  is 
certain  to  be  exacted  the  next  year 
as  a  right.  Thus  the  pressure  accu- 
mulates, till  it  can  no  longer  be 
borne  ;  cultivation  is  then  relinquish- 
ed; and  whole  settlements  are  aban- 
doned by  their  inhabitants,  who  dis- 
perse themselves  into  other  villages 
or  towns,  or  form  a  settlement  where 
they  hope  to  be  more  at  ease.  These 
particulars,  gathered  principally  from 
the  '  Pictorial  Bible,'  serve  to  show 
the  distressed  situation  of  the  Israel- 
ites under  the  depredations  of  these 
ancient  Bedouins. 


6  And  Israel  was  greatly  im- 
poverished because  of  the  Midi- 
anites ;  and  the  children  of  Is- 
rael ''cried  unto  the  Lord. 

7  TT  And  it  came  to  pass,  when 
the  children  of  Israel  cried  unto 

1.  ch.  3. 15.     Hog.  5.  15. 


5.  Came  up  with  their  calLle  and 
their  tents.  That  is,  with  their  wives, 
children,  and  domestics,  the  inhabit- 
ants of  their  tents.  This  is  but  an 
expansion  of  the  idea  of  the  preced- 
ing verse.  The  inroad  of  these  east- 
ern invaders  was  not  a  sudden  and 
successful  assault  followed  by  a  has- 
ty retreat,  but  a  prolonged  occupation 
of  the  country  of  the  Israelites,  with 
their  innumerable  tents,  and  flocks, 
andherd.s.  For  numbers  and  vora- 
city they  are  compared  to  '  grasshop- 
pers,' or  rather  '  locusts,'  as  the  word 
should  be  rendered,  and  nothing  can 
convey  a  more  vivid  image  of  the 
countless  multitude  and  the  wide- 
spread ravages  of  these  armies  of 
marauders. — It  was  undoubtedly  at 
this  time  that  the  famine  took  place 
which  compelled  the  family  of  Elime- 
lech  to  migrate  to  the  land  of  Moab, 
and  gave  rise  to  the  interesting 
events  related  in  the  book  of  Ruth. 
The  oppression  to  which  the  Israel- 
ites were  at  this  time  subject  was, 
therefore,  of  a  very  diflerent  charac- 
ter from  those  which  they  had  previ- 
ously suffered;  and  from  the  minute 
and  expressive  details  which  are 
given,  we  cannot  but  infer  that  they 
had   never  before  experienced  any 

thing  so  grievous. M Entered  into 

the  land  to  destroy  it.  The  effect  of 
their  entering  in  was  to  destroy,  to 
lay  waste  the  land ;  whether  the 
Heb.  particle  (Jj  to)  imports  the  aC' 


82 


JUDGES. 


[B.  C.  1256. 


the  Lord  because  of  the  Midi- 
anites, 

8  That  the  Lord  sent  a  pro- 
phet unto  the  children  of  Israel, 
which  said  unto  them,  Thus 
saith  the  Lord  God  of  Israel,  I 
brought   you   up  from    Egypt, 

tual  design  is  not  so  clear.  It  often 
indicates  merely  the  event.  See  Note 
on  Josh.  7.  7. 

8.  The  Lord  sent  a 'prophet.  Heb. 
H'^^D  l!;"S  ilijiy  yishla'h  ish  nabi, 
sent  a  man,  a  prophet.  The  writer 
■would  have  it  understood  that  it  was 
a  human  messenger,  and  not  an  an- 
gel ;  for  angels  in  Scripture  are  not 
called  prophets,  though  prophets  are 
sometimes  called  angels.  Mai  3.  1. 
God  commissioned  some  individual 
whose  name  is  not  known,  to  act  the 
part  of  a  prophet,  i.  e.  to  be  an  drgan 
of  declaring  the  divine  will  on  this 
occasion  to  his  people.  Whether  he 
had  ever  exercised  this  function  be- 
fore is  uncertain.  The  supposition 
that  he  had  is  at  least  unnecessar3^ 
Men  were  often  raised  up  and  en- 
dowed with  extraordinary  gifts  for 
particular  emergencies,  and  God 
having  now  determined,  in  answer 
to  the  prayers  of  his  oppressed  peo- 
ple, to  grant  them  deliverance,  begins 
by  sending  them  a  prophet  before  he 
raises  up  for  them  a  Saviour.  It  was 
fining  that  their  deep  and  unfeigned 
repentance  should  precede  the  pur- 
posed relief,  and  a  prophet  would  be 
the  most  suitable  instrument  of  ef- 
fecting this.  The  immediate  object 
of  our  prayers  is  not  always  that 
which  God  sees  fit  immediately  to 
grant.  He  may  see  that  something 
else  entirely  different  is  necessary  as 
a  preparative  to  the  main  blessing, 
and  as  a  general  rule  we  cannot  hope 


and  brought  you  forth  out  of  the 
house  of  bondage ; 

9  And  I  deliv^ered  you  out  of 
the  hand  of  the  Egyptians,  and 
out  of  the  hand  of  all  that  op- 
pressed you,  and  '  drave  them 

i  Ps.  44.  2,  3. 


for  the  marks  of  divine  forgiveness 
without  being  deeply  humbled  for 
our  previous  sin.  '  The  sending  of 
prophets  to  a  people,  and  the  furnish- 
ing a  land  with  faithful  ministers,  is 
a  token  for  good,  and  an  evidence 
that  God  has  mercy  in  store  for 
them.'  Henry.  In  what  way  pre- 
cisely this  prophet  executed  his  mis- 
sion, whether  by  addressing  the  peo- 
ple in  a  general  assembly,  or  by  de- 
livering it  from  city  to  city,  and  from 
tribe  to  tribe,  it  is  not  possible  to  de- 
cide ;  but  his  errand  was  to  convince 
them  o{ sin,  and  to  bring  them  to  re- 
pentance and  humiliation  before  God, 
in  view  of  their  past  transgressions. 

^  Brought  you  up  from  Egypt. 

You  in  the  loins  or  persons  of  your 
fathers.  See  this  phraseology  ex- 
plained, Josh.  4.  23. 

9.  Of  all  that  oppressed  you.  It  is 
not  perfectly  clear  to  whom  this  is 
intended  to  apply.  It  cannot  well  be 
referred  to  the  Canaanites,  in  Judea, 
as  they  can  scarcely  be  said  to  have 
'  oppressed'  the  Israelites  prior  to  the 
occupation  of  their  lands  by  the  lat- 
ter, although  they  doubtless  had  every 
disposition  to  do  it.  Some  of  the 
Jewish  commentators  with  much  pro- 
bability understand  it  of  Sihon,  Og, 
Arad,  and  others  whom  the  Israelites 
encountered  on  their  way  fromEg3'pi 
to  Canaan,  to  whom  should  perhaps 
be  added  Balak,  king  of  Moab,  the 
Midianites,  the  Edomites,  and  what- 
ever enemy    endeavored    to  molest 


B.  C.  1256.] 


CHAPTER  VI. 


83 


out  from  before  you,  and  gave 
you  their  land; 

10  And  1  said  unto  you,  I  am 
the  Loud  your  God;  ''fear  not 
the  gods  of  the  Amorites,  in 
whose  land  ye  dwell :  but  ye 
have  not  obeyed  my  voice. 

k  2  Kings  17.  35,  37,  38.    Jer.  10.  2. 


them  on  then'  inarch.  These  they 
overcame,  expelled,  and  took  posses- 
sion of  their  country,  and  so  made 
good  the  declaration  of  the  text. 

10.  jPeai-  7U)t  the  gods  of  the  Amor- 
ites. Fear  them  not  so  as  to  serve 
and  worship  them  ;  pay  them  no  di- 
vine honors.  By  the  Amorites  is 
meant   the  Canaaniiish   nations   in 

general.  See  on  Josh.  24.  14.  15. 

^  Bid  ye  have  not  obeyed  my  voice. 
In  this  and  the  two  preceding  verses 
there  is  no  express  promise  of  deliv- 
erance, but  merely  a  recital  of  the 
Lord's  goodness  and  the  charge  of 
disobedience  and  rebellion  brought 
against  the  people.  The  reason  per- 
haps of  an  address  so  purely  legal 
was  to  deepen  their  repentance,  to 
make  them  feel  more  bitierly  the 
evil  and  malignity  of  their  conduct, 
and  on  the  borders  of  despair  to  cry 
more  earnestly  for  the  divine  succor. 
As  we  learn,  however,  from  the 
facts  recorded  that  it  was  the  purpose 
of  God  to  afford  relief,  we  may  pro- 
perly understand  the  rebuke  as  im- 
pli/ing  the  promise  of  pardon  and 
deliverance,  on  condition  of  their  re- 
turning to  God.  As  a  general  rule, 
in  God's  dealings  with  sinners, 
where  present  evils  are  .spoken  of  as 
a  penalty  of  past  offences,  it  is  to  be 
understood  that  forgiveness  will  fol- 
low reformation.  We  may  there- 
fore without  hazard  supply  the  la.'^t 
clause    tlms ; — 'But    ye    have    not 


1 1  IF  And  there  came  an  angel 
of  the  Lord,  and  sat  under  an 
oak  which  ivas  in  Ophrah,  that 
pertained  unto  Joash  'the  Abi- 
ezrite :  and  his  son  ™  Gideon 
threshed   wheat   by  the  winev- 


I  Josh.  17.  2. 


Hcb.  11.  32,  Gedcoii 


obeyed  my  voice;  nevertheless  I 
have  heard  yoiu'  cry,"'and  have  pur- 
posed deliverance.'  This  is  merely 
putting  the  actual  conduct  of  the 
Most  High  into  words. 

11.  An  angel  of  the  Lord,.  Not  a 
created  angel,  but  the  Son  of  God 
him.self,  the  eternal  Word,  the  Lord 
of  angels,  anticipating  the  appear- 
ance he  was  afterwards  in  the  full- 
ness of  time  to  make  in  human  form. 
This  is  evident  from  his  being  called, 
V.  14-16,  'Jehovah,'  and  from  his 
saying,  '  I  will  be  with  thee.'  See  on 

ch.  2.  1. 'iSct  under  an  oak  lohich 

was  in  Ophrah.  Or,  Heb.  'sat  under 
a  grove  or  cluster  of  oaks.'  Ophrah 
was  a  city  of  Manasseh,  west  of  Jor- 
dan, situated  about  sixteen  miles 
north  of  Jericho,  and  not  far  from 

the  river  Jordan. ^Joash  the  Abi- 

ezrile.  Of  thcposterity,  of  the  family 
of  Abiezer,  who  belonged  to  the 
tribe  of  Manasseh,  Josh.  17.  2.  This 
Ophrah  probably  fell  to  the  inherit- 
ance of  this  family,  and  it  may  be 
also  so  called  to  distinguish  it  from 
another  Ophrah,  in  the  tribe  of  Ben- 
jamin.     Josh.   18.  23. IT  Gideon 

th  reshcd  wheat  by  the  wine-press.  The 
Hebrew  properly  denotes,  '  threshed 
wheat  with  a  stick  in  a  wine-press;' 
a  very  expressive  illustration  of  the 
remarks  made  above  respecting  the 
oppression  of  the  Midianites.  Gideon 
was  obliged  to  thresh  his  wheat  in  a 
small  quantity,  and  in  an  unusual 


84 


JUDGES. 


[B.  C.  1256. 


press,  to  hide  it  from  the  Midi- 
anites. 

12  And  the  "angel  of  the  Lord 
appeared   unto   him,   and    said 

^ch.  13.  3.    Luke  1.11,  28. 

place,  to  conceal  it  from  the  enemy. 
This  shows  how  extreme  was  the 
distress  of  the  Israelites,  seeing  that 
they  could  not  retain  any  part  of 
their  own  produce  except  by  stealth. 
The  smallness  of  the  quantity  is 
shown  by  the  manner  in  which  it 
■was  threshed,  which  was  not  with 
cattle,  as  was  usual  with  large  quan- 
tities, but  by  means  of  the  flail,  which 
■was  seldom  employed  but  in  thresh- 
ing small  quantities.  And  then  the 
threshing  was  in  or  near  the  wine- 
press, that  is,  in  an  unusual  place,  in 
ground  appropriated  to  another  pur- 
pose. The  flail  also  falling  on  grain 
placed  on  the  dead  ground,  not  on  a 
boarded  floor,  as  with  us,  made  but 
little  noise,  whereas  the  bellowing  of 
the  oxen  might,  in  the  other  case, 
have  led  to  detection.  It  will  be  ob- 
served, however,  contrary  to  the 
opinion  of  some  commentators,  that 
this  threshing-ground  was  in  the 
open  air,  else  Gideon  could  not  have 
expected  devv  to  fall  upon  the  ground 
or  on  the  fleece,  which  he  spread  out 

there,  v.  37-40. "ff  To  hide  it,  from 

the  Midianites.  Heb.  '  to  cause  it  to 
flee  from  the  Midianites;'  i.  e.  that 
it  might  be  hastily  gathered  up  on 
the  approach  of  the  enemy  and  con- 
veyed to  a  place  of  safety.  The  ori- 
ginal word  is  the  same  with  that  em- 
ployed Ex.  9.  20,  '  He  that  feared  the 
"Word  of  the  Lord — mad£  his  servants 
and  his  cattle  flee  into  the  houses.' 
■where  it  is  evidently  exegetical  of 
'  gather'  in  the  preceding  verse. 
12,    7%e  Lord  is  with  thee.      Chal. 


unto  him,   the   Lord   is   "■with 

thee,  thou  mighty  man  of  valor. 

13  And  Gideon  said  unto  him, 

0  my  Lord,  if  the  Lord  be  with 

0  Josh.  1.  5. 


'  the  Word  of  the  Lord  is  for  thy 
help,  thou  mighty  man  of  valor.'  An 
ancient  form  of  salutation,  express- 
ing the  assurance,  or  conveying  an 
invocation,  of  the  presence,  protec- 
tion and  blessing  of  God.  From 
Gideon's  answer,  v.  13,  it  would  ap- 
pear that  the  former  is  the  sense  in 
this  passage.  Thus  Boaz  saluted 
his  reapers,  Ruth,  2,  4,  and  thus  the 
angel  accosted  the  mother  of  Christ, 
Luke  1.  28.  Josephus  thus  speaks 
of  the  incident ;  '  At  this  time  some- 
what appeared  to  him  in  the  shape 
of  a  young  man,  and  told  him  he  was 
a  happy  man  and  beloved  of  God.' 

J.  Ant.  L.  v.  6.  2. ^  Thoti  mighty 

man  of  valor.  This  appellation  may 
at  once  have  been  founded  upon  some 
previous  display  of  courage  and  per- 
sonal prowess  put  forth  by  Gideon, 
and  may  also  have  been  predictive 
of  the  character  he  should  hereafter 
exhibit  as  a  divinely  commissioned 
and  qualified  deliverer  of  his  coun- 
trymen. The  instruments  \vhich 
God  chooses  to  effect  his  purposes  he 
endows,  strengthens,  and  animates 
for  the  work  to  which  he  calls  them. 
Though  often  to  human  view  unlike- 
ly instruments,  yet  they  will  ever  be 
found  best  qualified  for  the  employ- 
ment assigned  them. 

13.  If  the  Lord  be  vjith  vs.  Chal. 
'is  the  Shekinah  of  the  Lord  for  our 
help  V  The  angel,  it  will  be  observ- 
ed, addressed  Gideon  in  the  singular, 
'the  Lord  is  ■with  thee;'  but  he,  in 
his  reply,  continually  makes  use  of 
the  plural, — '  if  the  Lord  be  with  v.^s 


B.  C.  1256.] 


CHAPTER  VI. 


85 


us,  why  then  is  all  this  befallen 
us  ?  and  ^  where  be  all  his  mira- 
cles •'  which  our  fathers  told  us 
of,  saying,  Did  not  the  Lord 
bring   us  up  from   Egypt?  but 

p  So  Ps.  89.  49.      Isa.  59.  1,  and  63.  15. 
\  Vs.  44.  1. 


— showing  that  he  identified  himself 
with  his  people,  and  that  he  scarcely 
knew  how  to  conceive  of  the  divine 
presence  with  him,  when  there  was 
no  evidence  of  its  being  enjoyed  by 
them.  An  humble  and  self-distrust- 
ing spirit  is  always  backward  to  re- 
cognize the  special  tokens  of  the  di- 
vine favor,  and,  far  from  wishing  to 
monopolize  them,  is  anxious  that 
such  gracious  manifestations  should 

be  shared  by  others. TI  Why  then 

is  all  this  bcfalleji  us  ?  Heb.  H^S^ 
nj<T  ii  13ri5<2?a  lavmh  mctzdathnu 
kol  zOth,  why  hath  all  this  found  us? 
A  plain  acknowledgment  that  the 
evils  suffered  were  occasioned  by  the 
withdrawmentof  the  divine  presence. 
Fl  is  supposed,  by  the  very  terms,  that 
the  continued  enjoyment  of  the  light 
of  God's   countenance  would   have 

precluded  them. TT  Where  be  all 

his  miracles,  &c.  "Why  does  not  the 
same  power  which  delivered  our  fa- 
thers from  the  yoke  of  the  Egyptians, 
deliver  us  out  of  the  hands  of  the 
Midianites  1  '  It  is  sometimes  hard, 
but  never  impossible,  to  reconcile 
cross  providences  with  the  presence 

of  God  and  his  favor.'     Henry. 

IT  Delivered  us  into  the  hands  of  the 
Midianites.  Heb.  C]3  kaph,  properly 
the  hollov)  of  the  hand. ;  different  from 
"■^  yad,  the  hand,  usually  employed 
in  such  connexions. — '  The  valiant 
man  was  here  weak,  weak  in  failh, 
weak  in  discourse,  whilst  he  argues 
God's  absence  by  aflliclion,  and  his 
presence  bv  deliverances,  and  the 
8 


now  the  Lord  hath  "^ forsaken  us, 
and  delivered  us  into  the  hands 
of  the  Midianites. 

14  And  the  Lord  looked  upon 
him,  and  said,  '  Go  in  this  thy 

rSChron.  15.2.    si  Sam.  12.11.     Heb. 
11.  32,  34. 


unlikelihood  of  success,  by  his  owa 
inability;  all  gross  inconsequences. 
Rather  should  he  have  inferred 
God's  presence  in  their  correction , 
for  wheresoever  God  chastises,  there 
he  is,  yea,  there  he  is  in  mercy.  No- 
thing more  proves  us  his  than  his 
j^tripes:  he  will  not  bestow  chastise- 
ment where  he  loves  not.  Fond  na- 
ture thinks  God  should  not  suffer  the 
wind  to  blow  on  his  dear  ones,  but 
none  out  of  the  place  of  torment 
have  sufi'ered  so  much  as  his  dearest 
children.  He  says  not,  "  We  are 
idolaters:  therefore  the  Lord  hath 
forsaken  us,  because  we  have  forsak- 
en him."  This  sequel  had  been  as 
good  as  the  other  was  faulty  ;  "  He 
hath  delivered  us  unto  the  Midian- 
ites, therefore  he  hath  forsaken  us." 
Sins,  not  afHictions,  argue  God  ab- 
sent.'    Bp.  Hall. 

14.  And  the  Lord  looked  upon  him. 
That  is,  frot  merely  directed  his  eyes 
towards  him,  but  looked  upon  him 
efficaciously,  with  an  indescribable 
power  and  influence,  as  it  is  said, 
Luke  22.  61,  'And  the  Lord  turned 
and  looked  upon  Peter;'  i.  e.  in  such 
a  way  as  he  only  could  look  upon 
him ;  with  an  efficacy  absolutely  di- 
vine, the  consequence  of  which  was 
he  went  out  and  wept  bitterly. 
Here,  however,  the  look  was  one  of 
encouragement  and  favor,  one  which 
banished  his  fears  and  inspired  him 
with  new  life,  spirits,  and  confidence. 
It  will  be  noticed  that  the  language 
here   employed,   '  The  Lord  (Jeho- 


86 


JUDGES. 


[B.  C.  1256. 


miglit,  and  thou  shalt  save  Israel 
from  the  hand  of  the  Midianites  : 
'have  not  I  sent  thee  ? 

15  And  he  said  unto  him,  O 
my  Lord,  wherewith  shall  I 
save  Israel  ?  behold,  "  my  family 
is  poor  in  Manasseh,  and  I  am 
the  least  in  my  father's  house. 

16  And    the   Lord  said   unto 

t  Josh.  1. 9.    cli.  4.  6.    u  See  1  Sam.  9. 21, 

vah)  looked  upon  him,'  plainly  dis- 
closes the  real  character  of  him  who 

is  above  called  an  angel. ^Go  in 

this  thy  strength.  In  the  supernatu- 
ral strength  and  fortitude  with  which 
thou  perceivest  thyself  to  be  endow- 
ed, as  the .  result  of  this  interview. 
God  gives  men  a  commission  of  ser- 
vice by  giving  them  all  the  qualifi- 
cations necessary  for  the  execution 
of  it,  and  when  this  is  the  case,  hu- 
man ceremonies  merely  recognize 
instead  of  creating  the  authority  un- 
der which  such  persons  act.  '  A 
good  cause,  a  good  calling,  and  a 
good  conscience,  will  make  a  good 
courage.'     Trapp. 

15.  My  family  is  poor.  Heb.  "iQ^Si 
P^^  alpi  haddal,  which,  though  posi- 
tive in  form,  is  superlative  in  import, 
and  is  to  be  rendered,  my  thousand 
is  the  meanest,  or  poorest.  From  Ex. 
18.  25,  we  learn  that  the  Israelites 
were  divided  into  tens,  fifties,  hun- 
dreds, and  thousands ;  a  division  ex- 
pressly recognized,  Mic.  5.  2.  '  Thou, 
Belh-lehem  Ephratah,  though  thou 
be  little  among  the  thousandso'i  Isra- 
el,' &c.  These  thousands  embraced 
of  course  numerous  families,  and  the 
assertion  of  Gideon  seems  to  be,  that 
the  thousand  to  which  his  family  be- 
longed had  become  not  only  greatly 
diminished  in  numbers,  but  also  im- 
poverished in  resources,  so  that  they 


him,  "Surely  I  will  be  with 
thee,  and  thou  shalt  smite  the 
Midianites  as  one  man. 

17  And  he  said  unto  him,  If 
now  I  have  found  grace  in  thy 
sight,  then  ^  show  me  a  sign 
that  thou  talkcst  v.ith  me. 


X  Ex.  3.  12.  Josh.  1.  5.  V  Ex.  4.  1-8. 
ver.  36,  37.  2  Kings  20.  8.  Ps.  86.  17. 
Isai.  7.  Jl. 


could  do  little  towards  withstanding 

the  enemy. ^ Least  in  my  falhefs 

house.  Either  the  youngest,  or  in  his 
apprehension  the  least  competent  for 
the  work  in  question.  He  would 
represent  himseli-  as  lacking  in  that 
ability,  rank,  and  influence  which 
would  induce  hl^  countrymen  to  join 
his  standard  in  an  enterprise  against 
the  Midianites.' 

16.  Smite  the  Midianites  as  one 
man.  As  easily  and  effectually  as 
if  they  were  but  one  man. 

17.  Shoio  me  a  sign,  that  thou  talk- 
est  icith  me.  That  it  is  thou,  the  true 
and  real  Jehovah,  with  whom  I  am 
honored  to  speak ;  that  there  is  no 
mistake,  no  illusion,  as  to  the  per- 
sonage with  whom  I  am  now  hold- 
ing converse.  .  This  request  seems 
to  have  been  prompted  by  a  momen- 
tary misgiving  whether  it  were  really 
the  divine  Being  himself  with  Avhom 
he  now  had  the  honor  of  an  inter- 
view. '  The  unusualncss  of  those 
revelations,  in  those  corrupted  times, 
was  such,  that  Gideon  might  think 
of  any  thing  rather  than  an  angel : 
no  marvel  if  so  strange  a  promise 
from  an  unknown  messenger  found 
not  a  perfect  as.sent.  Fain  would  he 
believe,  but  fain  would  have  good 
warrant  for  his  faith.  In  matters  of 
faith  we  cannot  go  on  too  sure 
grounds:  as  Moses  therefore,  being 


B.  C.  1256.] 


CHAPTER  VI. 


87 


18  "Depart  not  hence,  I  pray 
thee,  until  I  come  unto  thee, 
and  bring  forth  my  present,  and 
set  it  before  thee.  And  he  said, 
I  will  tarry  until  thou  come 
again. 

z  Gen.  18.  3,  5.    ch.  13.  15. 

sent  on  the  same  errand,  desired  a 
sign,  whereby  Israel  might  know  that 
God  sent  him;  so  Gideon  desires  a 
sign  from  this  bearer,  to  know  that 
the  news  is  from  God.'    Bp.  Hall. 

18.  Bring  forlh  my  present.  Heb. 
■^nns^a  minliatld,  my  mincha;  a  word 
usually  employed  to  signify  a  meal- 
offering,  i.  e.  an  offering  of  bread, 
wine,  oil,  flour,  and  such  like,  as  is 
observed  on  Gen.  4.  3,  4.  This  has 
led  some  commentators  to  suppose 
that  Gideon,  by  such  an  oblation,  re- 
cognized in  his  visitor  a  divine  per- 
son, whom  he  intended  to  honor  by  a 
real  sacrifice,  and  in  fact  the  Greek 
version  renders  it.  '  I  will  bring  forth 
a  sacrifice,  and  sacrifice  before  ihee.' 
Others  regard  it  merely  as  a  hospita- 
ble meal  provided  for  the  entertain- 
ment of  a  respectable  stranger.  But 
in  this  case  it  is  not  so  easy  to  per- 
ceive how  Gideon  could  have  antici- 
pated the  working  of  a  signer  mira- 
cle in  connexion  with  the  offering, 
as  it  is  evident  he  did.  He  would 
seem,  in  fact,  to  have  forgotten  the 
request  which  he  had  a  moment  be- 
fore made.  The  remark  of  Henry 
on  the  word  is  at  least  very  plausi- 
ble : — '  It  is  the  same  word  that  is 
used  for  a  meat-offering  (meal-offer- 
ing), and  perhaps  that  word  which 
signifies  both,  because  Gideon  in- 
tended to  leave  it  to  this  divine  per- 
son, to  determine  which  it  should  be, 
when  he  had  it  before  him,  whether 
a  feast,. or  a  meat-offering,  and  ac- 


19  IT  ^And  Gideon  went  in, 
and  made  ready  a  kid,  and  un- 
leavened cakes  of  an  ephah  of 
flour  :  the  llesh  he  put  in  a  bas- 
ket, and  he  put  the  broth  in  a 

a  Gen.  18.  6,  7,  8. 


cordingly  he  would  be  able  to  judge 
concerning  him;  if  he  ate  of  it  as 
common  meat,  he  would  suppose 
him  to  be  a  man,  a  prophet ;  if  other- 
wise, as  it  proved,  he  should  know 
him  to  be  an  angel.' 

19.  Made  ready  a  kid,  &c.  The 
manner  in  which  the  Arabs  still  en- 
tertain strangers  will  cast  light  upon 
this  passage.  Shaw,  in  his  Preface, 
observes; — 'Besides  a  bowl  of  milk, 
and  a  basket  of  figs,  raisins,  or  dates, 
which  upon  our  arrival  were  present- 
ed to  us,  to  stay  our  appetites,  the 
master  of  the  tent  where  we  lodged, 
fetched  us  from  his  flock,  according 
to  the  number  of  our  company,  a 
kid  or  a  goat,  a  lamb  or  a  sheep, 
halfof  which  was  immediately  seeth- 
ed by  his  wife,  and  served  with  cus- 
casoe;  the  rest  was  made  kabah ;  i.  e. 
cut  into  pieces  and  roasted,  which 
we  reserved  for  our  breakfast  or  din- 
ner next  day.' '!<P%d  the  broth  in  a 

pot,  &c.  We  are  to  infer,  according 
to  the  editor  of  the  Pictorial  Bible, 
either  that  Gideon  boiled  or  stewed  the 
kid  and  .served  up  the  meat  and  soup 
separately  ;  or  else  that  he  stewed  one 
part  of  the  kid,  and  roasted  or  boiled 
the  other.  Both  methods  are  con- 
sonant to  oriental  usages ;  and,  per- 
haps, the  latter  is  the  best  hypothesis, 
as  the  animal  thus  divided  may  be 
the  more  speedily  dressed.  In  this 
case,  the  roasted  part  was  probably 
prepared  in  the  most  usual  way  of 
preparing  a  hasty  dish,  that  is,  by 


S8 


JUDGES. 


[B.  C.  1256. 


pot,  and  brought  it  out  unto 
him  under  the  oak,  and  present- 
ed it. 

20  And  the  angel  of  God  said 
unto  him,  Take  the  flesh  and 
the  unleavened  cakes,  and  ''lay 
them  upon  this  rock,  and  "  pour 
out  the  broth.     And  he  did  so. 

21  IT  Then  the  angel  of  the 
Lord  put  forth  the  end  of  the 
staff  that  was  in  his  hand,  and 
touched  the  flesh  and  the  un- 
leavened cakes  ;  and  ''  there  rose 

b  ch.  13.  19.     c  See  1  Kings  18.  33,  34. 

cutting  the  meat  into  small  pieces, 
several  of  which  are  strimg  upon  a 
skewer,  and  so  roasted  or  rather 
broiled ;  as  several  of  these  .skewers 
of  meat  can  be  dressed  together,  a 
meal  may  in  this  way  be  very  soon 
prepared.  This  dish,  he  remarks, 
is  called  kaboob,  and  is  very  com- 
mon in  western  Asia.  When  meat 
is  thus  dressed  in  tv^o  ways,  the  stew 
is  generally  intended  for  immediate 
use,  and  the  kaboob  for  a  future 
meal,  or  for  the  traveller  to  carry 
with  him  for  his  refreshment  on  the 
way.  As  Gideon  brought  he  meat, 
as  distinguished  from  the  'broih.'in 
a  basket,  it  was  probably  intended  by 
him  that  the  stranger  should  take  it 
away  with  him  for  his  future  use. 
This  was  a  proper  mark  of  careful 
hospitality  and  attention.  The  bas- 
ket was,  probably,  a  small  hand-bas- 
ket made  of  palm-leaves  or  rushes. 

'^Brought  it  out  unto  him  UJider 

the  oak.  See  Note  on  Gen.  18.  6-8. 
The  Arabs  are  accustomed,  even  to 
the  present  day,  to  receive  their 
guests  under  a  shade  in  the  open  air. 
21.  There  rose  up  fire  out  of  the 
rock,  &c.  Showing  hereby  that  he 
was  not  a  man  who  needed  meat. 


up  fire  out  of  the  rock,  and  con- 
sumed the  flesh  and  the  unleav- 
ened cakes.  Then  the  angel  of 
the  Lord  departed  out  of  his 
sight. 

22  And  when  Gideon  'per- 
ceived that  he  was  an  angel  of 
the  Lord,  Gideon  said,  Alas,  O 
Lord  God  !  "^for  because  1  have 
seen  an  angel  of  the  Lord  face 
to  face. 


J  Lev.  9.  24.  I  Kings  18.  38.  2  Chron.  7. 
1.  e  ch.  13.  21.  f  Gen.  16.  13,  and  32.  30 
Ex.  33.  20.     cli.  13.  22. 


but  the  Son  of  God,  who  was  to  be 
served  and  honored  by  sacrifice ;  and 
signifying  also  to  Gideon  that  he  had 
'  found  grace  in  his  sight,'  for  God 
usually  testified  his  acceptance  of 
sacrifices,  by  kindling  them  with  fire 
from  heaven.  The  acceptance  of 
the  sacrifice  was  also  a  token  of  the 
acceptance  of  his  person  ;  it  went  to 
confirm  the  commission  now  given 
him,  and  to  afibrd  him  every  needed 

assurance  of  success. '^Departed 

out  of  his  sight.  Though  he  had 
hitherto  appeared  in  the  form  of  a 
traveller,  with  a  staff  in  his  hand, 
yet  he  did  not  walk  ofiF  as  a  man, 
but  vanished  and  disappeared  as  a 
spirit ;  perhaps  in  the  flame  of  fire 
which  he  had  kindled.  Comp.  ch. 
13.  20. 

22.  Perceived  that  lie  was  an  angel 
of  the  Lord.  Rather,  '  Perceived  that 
he  was  the  angel  of  the  Lord.'  v.  11. 

Comp.  Gen.  32.  30 ;  Ex.  33.  20. 

yiAlasl  O  Lord  God!  &c.  An  ellip- 
tical sentence  strikingly  expressive 
of  the  agitation  and  terror  into  which 
Gideon  was  thrown,  upon  discover- 
ing the  real  character  of  the  Angel. 
It  is,  as  if  he  had  said,  '  Have  mercy 
upon  me,  O  Lord  God,  or  I  shall 


B.  C.  1249.] 


CHAPTER  VI. 


89 


23  And  the  Lord  said  unto 
him,  =  Peace  be  unto  thee  ;  fear 
not :  thou  shalt  not  die. 

24  Then  Gideon  built  an  altar 
there  unto  the  Lord,  and  called 
it    Jehovah-shalom :    unto    this 

g  Dan.  10.  19 


surely  die,  because  I  have  seen  the 
angel  of  Jehovah  face  to  face  !'  As 
remarked  upon  Gen.  16.  13,  it  was 
anciently  a  prevalent  sentiment,  tliat 
if  any  man  saw  God,  or  his  repre- 
sentative Angel,  he  must  die.  On 
this  account,  Gideon  is  alarmed  and 
prays  for  his  life.  '  Ever  since  man 
has  by  sin  exposed  himself  to  God's 
wrath  and  ctirse,  an  express  from 
heaven  has  been  a  terror  to  liim,  as 
he  scarcely  dares  expect  good  tidings 
thence;  at  least,  in  this  world  of 
sense,  it  is  a  very  awful  thing  to 
have  any  sensible  conversation  with 
that  world  of  spirits,  to  which  we 
are  so  much  strangers.'     Henry. 

23.  The  Lord  said  unto  him,  Peace 
be  unto  thee,  &c.  '  Peace,'  i.  e.  safety, 
life,  well-being;  the  exact  reverse 
of  what  he  feared.  It  is  uncertain 
whether  this  was  spoken  in  an  audi- 
ble voice,  or  by  inward  suggestion  ; 
probably  the  latter.  '  The  angel  that 
departed  for  the  wonder,  yet  returns 
for  the  comfort  of  Gideon.  It  is  not 
usual  with  God  to  leave  his  children 
in  amaze,  but  he  brings  them  out  in 
the  same  mercy  which  led  them  in, 
and  will  magnify  his  grace  in  the 
one,  no  less  than  his  power  in  the 
other.'     Bp.  Hall. 

24.  Gideon  built  an  altar  there — 
and  called  it  Jehovah-shalom.  That 
is,  upon  the  top  of  the  rock,  on  which 
the  miracle  had  been  wrought,  v.  2G. 
The  purpose  for  which  the  altar  was 
erected,  is  explained  in  the  verses 

8* 


day  it  ''  is  yet  in  Ophrah  of  the 
Abi-ezrites. 
25  IT  And  it  came  to  pass  the 
same  night,  that  the  Lord  said 
unto  him,  Take  thy  father's 
young  bullock,  even  the  second 

h  ch.  8.  32. 


immediately  following.  The  words 
tn^U)  mn">  Yckovah  Shalom,  literal- 
ly signify,  The  Lord,  peace,  and  he 
probably  so  denominated  the  altar  in 
reference  to  the  assurance  of  peace 
and  blessing  given  him  on  that  me- 
morable spot. 

25.  And.  it  came  to  pass  the  same 
night.  Rather,  '  for  it  came  to  pass 
the  same  night;'  intimating  the  rea- 
S071  that  led  him  to  erect  the  altar. 
The  incident  is  mentioned  in  the 
preceding  verse  by  anticipation. 
There  is  no  ground  to  suppose  that 
Gideon  erected  the  altar  before  he 
had  received  the  divine  command 
for  so  doing,  and  that  was  not  till 
the  night  after  the  vision,  as  is  evi- 
dent from  what  follows.  But  it  is 
entirely  accordant  with  Scripture 
usage  to  relate  an  event  at  first  in 
the  gross,  in  a  general  and  compen- 
dious way,  and  afterwards  to  de- 
scribe it  in  detail,  with  an  express 
enumeration  of  all  the  circumstances. 

U  7'ffX'c  thy  father's  young  bullock, 

even  the  second  bullock.  Or,  Heb. 
'  and  the  second  bullock,'  implying 
that  two  bullocks  were  now  to  be 
slain  ;  but  as  mention  is  made  of 
only  one  in  v.  2G,  28,  our  present 
rendering  is  probably  correct.  But 
why  this  animal  is  distinguished 
by  the  epithet  '  second,'  is  a  question 
not  easily  answered.  It  may  be  con- 
jectured, that  the  Midianites  had 
taken  away  all  the  cattle  of  the  Is- 
raelites  that  they  could   lay  their 


90 


JUDGES. 


[B.  C.  1249. 


bullock  of  seven  years  old,  and 
tlirow  down  the  altar  of  Baal 
that  thy  father  hath,  and  '  cut 
down  the  grove  that  is  by  it : 

26  And  build  an  altar  unto  the 
Lord  thy  God  upon  the  top  of 
this  rock,  in  the  ordered  place, 

i  Ex.  34.  13.    Deut.  7.  5. 


hands  upon,  so  that  Gideon's  father 
had  very  few  cattle  left,  perhaps  on- 
ly two,  and  of  these  the  '  second,'  in 
point  of  age,  Gideon  is  now  directed 
to  offer  as  the  fittest  for  sacrifice. 
After  all,  the  grounds  of  the  epithet 
cannot  be  satisfactorily  settled. — As 
Gideon's  father  appears  to  have  been 
addicted  toidolatiy,  as  well  as  many 
of  his  fellow-townsmen,  it  may  be, 
as  many  of  the  elder  commentators 
suppose,  that  this  bullock  had  been 
kept  and  fattened  by  him  for  a  sacri- 
fice to  Baal. IT  The  allar  of  Baal 

that  thy  father  hath.  Which  belong- 
ed to  his  father,  probably  as  being 
built  on  his  ground,  and  the  place  of 
his  worship,  though  evidently  de- 
signed for  the  common  use  of  the 

whole  city,  v.  29,  30. II  Cut  dovni 

the  grove  that  is  by  it.  Probably  a 
grove  dedicated  to  Ashtaroth,  and 
perhaps  containing  her  image,  as  the 
original  word  is  tl'lffiS  Ashcrah,  on 
which  see  Note  on  ch.  3.  7.  '  First 
must  Baal's  altar  be  ruined,  ere  God's 
be  built :  both  may  not  stand  togeth- 
er :  the  true  God  will  have  no  socie- 
ty with  idols,  neither  will  allow  it 
us.  I  do  not  hear  him  say,  "  That 
altar  and  grove,  which  were  abused 
to  Baal,  consecrate  now  to  me  ;"  but 
as  one  whose  holy  jealousy  will  abide 
no  worship  till  there  be  no  idolatry, 
he  first  commands  down  the  monu- 
ments of  superstition,  and  then  en- 
joins his  own  service  :    the  wood  of  1 


and  take  the  second  bullock, 
and  ofter  a  burnt-sacrifice  with 
the  wood  of  the  grove  which 
thou  shalt  cut  down. 

27  Then  Gideon  took  ten  men 
of  his  servants,  and  did  as  the 
Lord  had  said  unto  him :  and 


Baal's  grove  must  be  used  to  burn  a 
sacrifice  unto  God.  When  it  was 
once  cut  down,  God's  detestation  and 
their  danger  ceased ;  the  good  crea- 
tures of  God,  that  have  been  profaned 
to  idolatry,  may,  in  a  change  of  their 
use,  be  employed  to  the  holy  service 
of  their  Maker.'    Bp.  Hall. 

2G.  Upon  the  top  of  this  rock.  Heb. 
r\^ri  )12>^n  mi!;1  ^^  al  rosh  ham- 
viaoz  hazzch,  upon  the  top  of  this 
strong-hold.  The  native  rock  had 
probably  been  in  some  way  fortified 
and  converted  into  a  fortress,  to  se- 
cure them  from  the  Midianiles. 

IT  In  the  ordered  place.  Or,  Heb. 
ri^lSJ^D^  bammaarakah,  in  an  orderly 
manner.  The  original  signifies  ar- 
rangement, disposition,  order,  and 
doubtless  has  reference  to  the  pre- 
scribed mode  of  erecting  the  altar, 
Ex.  20.  24,  25,  and  also  of  laying  on 
the  wood  and  the  pieces  of  flesh  pre- 
pared for  sacrifice.  The  ceremony 
was  to  be  gone  about  with  care  and 
reverence ;  it  was  not  to  be  performed 
in  a  cursory,  hurried,  or  irregular 
manner,  but  with  a  due  observance 
of  all  the  appointed  formalities.  Al- 
though Gideon  was  not  a  priest,  nor 
was  this  the  established  place  of  sa- 
crifice or  worship,  yet  God  may  dis- 
pense with  his  own  institutions, 
whenever  it  seems  good  in  his  eyes. 
His  call  and  commission  can  make 
any  person,  and  his  choice  any  place, 
sacred. 


B.  C.  1249.] 


CHAPTER  VI. 


91 


so  it  was,  because  he  feared  his 
father's  household,  and  the  men 
ofllie  city,  that  he  could  not  do 
it  by  day,  that  he  did  it  by  night. 
28  IF  And  when  the  men  of  the 
city  arose  early  in  the  inorning, 
behold,  the  altar  of  Baal  was 
cast  down,  and  the  ^rove  was 
cut  down  that  was  by  it,  and  the 
second  bullock  was  offered  upon 
the  altar  that  was  built. 


27.  Feared  his  father^s  household. 
Lest  they  should  liave  opposed  him 
from  an  apprehension,  that  the  de- 
struction of  the  altar  would  incense 
the  Midianites,  and  so  bring  aug- 
mented evil  upon  themselves,  v.  30. 
It  is  not  to  be  inferred  that  Gideon 
feared  the  resentment  of  his  kindred 
or  neighbors,  or  that  he  shrunk  from 
any  danger  connected  with  the  un- 
dertaking ;  but  as  a  matter  of  policy 
and  prudence,  he  saw  fit  to  engage 
in  the  enterprise  by  night,  when  he 
would  be  least  exposed  to  interrup- 
tion or  opposition  from  the  votaries 
of  Baal.  It  appears  obvious  that 
his  father  was  of  this  number;  ac- 
cordingly he  took  ten  of  his  own 
servants,  in  whom  he  could  confide, 
and  who,  we  may  suppose,  had,  like 
their  master,  preserved  their  integ- 
rity, and  not  '  bowed  the  knee  to 
Baal,'  and  by  their  aid  faithfully  ex- 
ecLiled  the  work  enjoined  upon  him. 

2i).  They  said,  Gideon  the  son  of 
Joash  hath  done  this  thing.  By  what 
means  they  satisfied  themselves  of 
this,  we  are  not  informed.  The  ori- 
ginal, by  using  two  nearly  synony- 
mous words,  IBpnil  Iffi^Ti  yidroshu 
vayehakkeshu,  they  inquired  a7id  inves- 
tigaled,  implies  that  a  very  careful 
and  diligent  inquiry  was  made.  It 
is  probable  that  Gideon  had  been 


29  And  they  said  one  to  ano- 
ther, Who  hath  done  this  thing? 
And  when  they  had  inquired 
and  asked,  they  said,  Gideon  the 
son  of  Joash  hath  done  this 
thing. 

30  Then  the  m'en  of  the  city 
said  unto  Joash,  Bring  out  thy 
son,  that  he  may  die  :  because 
he  hath  cast  down  the  altar  of 


previously  known  to  be  somewhat 
disatfecled  to  the  prevalent  idolatry, 
and  upon  putting  this  and  all  other 
circumstances  together,  they  hesitate 
not  to  fix  their  suspicions  upon  him, 
which  may  have  been  confirmed  by 
the  disclosures  of  some  of  the  party 
engaged  with  him.  In  some  way  or 
other,  the  evidence  was  conclusive 
against  him,  and  nothing  but  his 
blood  could  satisfy  the  persecuting 
rage  of  his  idolatrous  fellow-towns- 
men. 

30.  Bring  out  thy  son  that  he  may 
die.  As  a  profane  and  sacrilegious 
wretch.  To  such  a  pitch  of  impiety 
were  these  degenerate  Israelites  ar- 
rived, that  they  do  not  scruple  to  call 
upon  Joash  to  deliver  up  his  own  son 
to  death,  for  aiming  to  suppress  prac- 
tices, which,  if  the  law  had  had  its 
course,  would  have  subjected  them  to 
death.  The  divine  law  expressly 
prescribed  that  the  worship  of  idols 
should  be  treated  as  a  capital  oflence, 
and  yet  these  wicked  men  impiously 
turn  the  penalty  upon  the  worship- 
pers of  the  God  of  Israel !  '  Was  it 
not  enough  to  ofier  the  choicest  of 
their  bullocks  to  Baal,  but  must  the 
bravest  youths  of  their  city  fall  as  a 
sacrifice  to  that  dunghill  deity,  when 
they  pretended  he  was  provoked "? 
How  soon  will  idolators  become  per- 


92 


Baal,  and  because  he  hath  cut 
down  the  grove  that  ivas  by  it. 
31  And  Joash  said  unto  all  that 
stood  against  him,  Will  ye  plead 
for  Baal  ?  will  ye  save  him  ?  he 


JUDGES.  [B.  C.  1249. 

that  will  plead  for  him,  let  him 
be  put  to  death  whilst  it  is  yei 
morning  :  if  he  6e  a  god,  let  him 
plead  for  himself,  because  one 
hath  cast  down  his  altar. 


secutors.'  Henry.^  Rosenmuller  sug- 
gests, "with  much  plausibility,  that  it 
was  in  reference  to  this  incident 
Gideon  derived  his  name,  with  pos- 
terity, from  S'"^  gada,  to  cut  or  hew 
do2on,  q.  d.  a  cutter-down,  a  demol- 
isher.  Innumerable  instances  occur 
in  the  Scriptures,  in  which  persons 
are  called  by  acquired,  and  not  by 
their  original  names,  the  latter  being 
in  fact  often  entirely  lost. 

31.  Joash  said  unto  all  that  stood 
against  him,  &c.  Joash  had  evidently 
before  been  a  patron  of  Baal's  altar, 
but  here  he  appears  decidedly  taking 
part  with  his  son  wlio  had  demolish- 
ed it.  To  what  the  sudden  change 
in  his  mind  was  owing,  we  are  not 
informed.  The  probability,  we  think, 
is,  that  Gideon,  perceiving  in  the 
morning  to  what  a  pitch  of  exaspe- 
ration the  citizens  were  wrought,  and 
how  seriously  they  threatened  his 
life,  took  occasion  frankly  to  inform 
his  father  of  the  visit  of  the  angel, 
and  of  all  the  circumstances  of  his 
call  and  commission,  and  that  this, 
added  to  his  feelings  as  a  father,  had 
served  at  once  to  convince  him  of 
his  former  error  and  to  determine 
him  to  stand  by  his  son  against  the 
rage  of  the  populace.  His  argument 
is  briefly  this  ;— Do  not  act  thus  pre- 
cipitately against  my  son ;  for  if 
Baal  be  really  a  God,  he  will  avenge 
his  own  cause,  and  if  he  be  not  a  god, 
then  they  who  plead  for  him  deserve 
instant  death.  A  deity  who  cannot 
defend  himself,  is  unworthy  of  the 
defence  of  others.     This  reasoning 


was  unanswerable,  and  it  prevailed. 
It  was,  in  fact,  a  fair  challenge  to 
Baal  to  '  do  either  good  or  evil,'  and 
the  result  convinced  his  worshippers 
of  their  folly  in  praying  to  one  to 
help  them  who  could  not  defend  him- 
self—  The  following  is  proposed  as 
an  amended  translation  of  this  verse, 
of  which  of  course  the  Hebrew  scho- 
lar alone  is  qualified  to  pronounce 
judgment; — 'And  Joash  said  unto 
all  that  stood  against  (rather,  by,  up' 
on,  i.  e.  round  about  him),  will  ye 
plead  for  Baal  1  will  ye  save  him 
(Gideon  )?  seeing  that  if  he  toere  a  god 
whosoever  should  have  dared  to  con- 
tend with  him  (Baalj  would  have 
died  before  morning  ;  if  he  is  a  god 
he  will  Ai??!5cZ/ plead  with  him  (Gid- 
eon), because  he  hath  cast  down  his 
altar.'  The  drift  of  Joash,  as  we 
understand  the  passage,  is  to  repre- 
sent to  Baal's  votaries  how  absurd  it 
is  for  them,  to  undertake  to  avenge 
the  insult  done  to  their  idol,  when  if 
he  were  a  god,  as  they  thought  him 
to  be,  he  would  assuredly  have  taken 
the  matter  into  his  own  hands  and 
punished  the  offender  on  the  spot 
without  suffering  him  to  see  the  light 
of  the  morning.  "We  have  little  doubt 
that  this  is  the  true  sense  of  the  words. 
The  common  version  isnot  only  con- 
tradictory in  making  Joash  propose, 
that  he  who  pleadeth  for  Baal  should 
be  immediately  put  to  death,  and  then 
asserting  that  Baal  should  plead  for 
himself;  but  ii  erroneously  renders 
"Ip^n  IS  ad  hahboTcer,  by  whilst  it  is 
yet  morning,  when  its  true  significa- 


B.  C.  1249.] 


CHAPTER  VI. 


93 


32  Therefore  on  that  day  he 
called  him  ''Jerubbaal,  saying, 
Let  Baal  plead  against  him,  be- 
cause he  hath  thrown  down  his 
altar. 

33  U  Then  all  '  the  Midianites, 
and   the   Amalekites,    and    the 


k  1  Sam.  12.  11.    2  Sam.  11.  21. 
11.  13.    Hos.  9.  10.    1  ver.  3. 


See  Jer. 


tion  is  U7itil  or  against  the  morning, 
i.  e.  he  would  have  perished  against 
or  previous  to  the  morning ;  Baal 
would  have  killed  him  outright.  The 
proposed  rendering  is  clearly  con- 
firmed by  the  tenor  of  the  next  verse. 
The  conduct  of  Joash,  under  these 
circumstances,  leads  us  to  remark, 
(1)  That  if  we  have  been  zealous  in 
a  bad  cause,  we  should  with  greater 
zeal  seek  to  amend  what  we  have 
done  amiss,  by  our  open  advocacy  of 
the  truth.  (2)  Nothing  must  prevail 
upon  us  to  give  up  the  innocent, 
whoever  combine  to  destroy  them. 
(3)  Though  it  may  be  highly  dan- 
gerous to  reprove  a  wicked  people, 
we  must  do  our  duty,  and  trust  God 
with  the  event. 

32.  He  called  him.  Rather  accord- 
ing to  the  Heb.  idiom  'he  was  call- 
ed ;'  not  that  his  father  particularly 
gave  him  that  name,  but  it  became 
an  appellation  by  which  he  was  gen- 
erally called. IT  Jerubbaal.     Heb. 

^J>3"|i  Yeruhhaal,  doubtless  contract- 
ed from  i^S  2Ti  yereb  Baal,  one  unlh 
v;hom  Baal  pleads  or  contends ;  i.  e. 
impliedly,  one  with  whom  Baal  may 
plead  if  he  pleases ;  with  whom  he 
s  challenged  to  plead  if  he  can  or 
Jare.  According  to  a  very  common 
isage,  it  is  a  kind  of  play  upon  the 
original  word  for  plead  (a">"i  rib), 
A^hich  occurs  so  often  in  the  preced- 
-ng  verse.    The  name  was  evidently 


children  of  the  east  were  gather- 
ed together,  and  went  over,  and 
pitched  in  "the  valley  of  Jezreel. 
34  But  "the  Spirit  of  the  Lord 
came  upon  Gideon,  and  he  "blew 
a  trumpet ;  and  Abi-ezer  was 
gathered  after  him. 

m  Josh.  17,  16.    n  ch.  3.  10.     1  Cliiovi.  12. 
18.  2Chroii.24.20.    o  Num.  10.3.    ch.3.27. 


intended  to  imply  a  standing  defiance 
to  Baal,  to  do  his  worst  upon  Gideon 
and  his  adherents.  Instead  of  this 
name,  we  find  in  2  Sam.  11.21,  the 
equivalent  title  rfflST*  Ycrubboshclh, 
i.  e.  the  shame,  or  the  abomination, 
shall  contend,  applied  to  Gideon. 
Baal  is  in  several  instances  called, 
in  the  prophets,  '  the  shame,'  '  the 
shameful  thing,'  &c.      See  Jer.  11. 

13;    Hos.   9,    10. IT  Saying,   let 

Baal,  &.C.  Rather,  '  Meaning,  Let 
Baal,'  &c.  Thus  the  original  ("i?2i^?) 
is  often  to  be  understood.  It  is 
equivalent  to  the  phrase  'which  being 
interpreted  is,'  &c. 

33.  Then  all  the  Midianites  a7id 
the  Amalekites — ivent  over.  Heb.  '  all 
Midian  and  Amalek.'  They  passed 
over  the  Jordan  and  crossed  the 
country  as  far  as  to  the  borders  of 
Manasseh  and  Issachar,  and  pitched 
in  the  '  plain'  (rather  than  the  '  val- 
ley') of  Esdraelon,  anciently  called 
Jezreel,  of  which  see  on  ch.  5.  21. 

34.  Tfie  spirit  of  the  Lord  came  up- 
on Gideon.    Heb.  nm^ii  mn"i  nr\ 

"^nS  riS  rua^h  Yehovah  Idbeshah  clh 
Gidon,  the  spirit  of  the  Lord  clothed 
Gideon.  That  is,  filled  him  up  fully, 
possessed  him  entirely,  raising  him 
above  himself,  in  all  the  endowments 
necessary  for  his  arduous  undertak- 
ing. Chal.  '  a  spirit  of  fortitude  from 
before  the  Lord  clothed  Gideon.' 
The  phrase  is  remarkable,  as  inti- 


94 


JUDGES. 


[B.  C.  1249. 


35  And  he  sent  messengers 
throughout  all  Manasseh  ;  who 
also  was  gathered  after  him : 
and  he  sent  messengers  unto 
Asher,  and  unto  Zebulun,  and 
unto  Naphtali ;  and  they  came 
up  to  meet  them. 

mating  his  being  endued  with  super- 
natural courage,  zeal,  and  wisdom 
in  the  prosecution  of  the  work  before 
him.  Being  thus  clothed  with  the 
armor  of  God  he  '  waxed  valiant  in 
fight,'  and  was  enabled  to  '  turn  to 
flight  the  armies  of  the  aliens.'  The 
same  phi-ase  in  the  original  occurs  1 
Chron.  12.  18;  2Chron.24.20,lhough 
in  both  instances  rendered  in  our  ver- 
sion, '  The  spirit  of  the  Lord  came 
upon,'  which  comes  far  short  of  the 
force  and  significancy  of  the  He- 
brew. A  similar  phraseology  is  met 
with  in  the  N.  T.  Luke  24. 49,  'Tar- 
ry ye  in  the  city  of  Jerusalem,  till  ye 
be  endued  (Gr.  clothed)  with  povjcr 

from  on  high.' ^  And  he  blew  a 

trumpet.  Caused  trumpets  to  be  blown 
to  call  in  volunteers,  as  we  before  re- 
marked of  Ehud,  ch.  3.  27. "VAbic- 

zer  was  gathered  after  him.  Heb. 
pyfi  yizzaek,  was  called  or  cried  to- 
gether, was  convoked  by  proclamation, 
By  Abiezer,  is  meant  the  house  or 
family  of  Abiezer,  the  kindred  of 
Gideon,  as  Israel  often  stands  for  Is- 
raelites. 

35.  Throughout  all  Manasseh.  Pro- 
bably on  both  sides  the  Jordan. 

^Unto  Asher — Zebulun — and  Naph- 
tali. These  were  near  to  the  half 
tribe  of  Manasseh  on  the  north.  As 
they  naturally  concluded  that  if  their 
neighbors  were  overrun  by  the  Mi- 
dianites,  their  own  turn  would  come 
next,  they  were  forward  to  unite 
against  a  common   enemy.       The 


36  ^  And  Gideon  said  unto 
God,  If  thou  wilt  save  Israel  by 
my  hand,  as  thou  hast  said, 

37  P  Behold,  I  will  put  a  fleece 
of  wool  in  the  floor  :  and  if  the 
dew  be  on  the  fleece   only,  and 

pSee  Ex.  4.  3,  4, 6, 7. 


tribe  of  Ephraim  lay  to  the  south  of 
Manasseh.  They  were  not  invited, 
and  this  gave  rise  to  the  crimination 
mentioned  ch.  8.  1. 

37.  /  will  put  a  fleece  of  wool,  &c. 
It  is  exceedingly  dilhcnlt  to  determine 
whether  Gideon  desired  the  working 
of  this  miracle  for  the  confirmation 
of  his  own  wavering  faith,  or  mainly 
to  strengthen  the  confidence  of  his 
followers.  From  the  circumstances 
of  his  interview  with  the  Angel, 
from  the  success  of  his  endeavors  to 
destroy  idolatry  in  his  father's  hou.se, 
from  the  readiness  of  .several  of  the 
tribes  to  enlist  under  his  banners,  and 
more  especially  from  its  being  said 
just  before,  that  he  was  'clothed  with 
the  spirit  of  the  Lord,'  it  would  seem 
scarcely  credible  that  he  could  have 
desired  any  stronger  assurance  him- 
self of  the  divine  presence  and  bless- 
ing. Yet  considering  the  weakness 
of  human  nature,  it  is  more  than 
possible  that  this  might  have  been 
the  case ;  that  the  view  of  the  great 
multitudes  of  the  enemy  may  have 
rather  intimidated  his  spirit,  and 
made  him  anxious  for  a  still  farther 
manifestation  of  ihe  divine  favor, 
as  the  seal  of  his  commission.  Some 
have  even  supposed  that  God,  who 
intended  to  vouchsafe  to  him  these 
new  tokens  of  his  mission,  put  into 
his  heart  to  ask  them.  However  this 
may  be,  the  result  went,  (1)  To  il- 
lustrate the  divine  condescension. 
God,  instead  of  being  offended  with 


B.  C.  12-10.] 


CHAPTER   VI. 


95 


it  be  dry  upon  all  the  earth  be- 
sides.,  then    shall    1  know   that 
thou    wilt    save    Israel   by  my 
hand,  as  thou  hast  said. 
38  And  it  was  so  :  for  he  rose 


his  .servant,  kindly  acceded  to  his 
request.  A  fellow  creature  who  had 
given*such  solemn  promises,  would 
have  been  quite  indignant  at  finding 
*is  veracity  seemingly  called  in 
question.  How  offensive  was  the 
apparent  tenor  of  the  request ; — '  If 
ihou  wilt  save  Israel  by  mine  hand, 
and  do  as  thou  hast  said,  behold  I  will 
put  a  fleece  of  wool  on  the  floor ; 
and  if  the  dew  be  on  the  fleece  only 
and  it  be  dry  upon  all  the  earth  be- 
side, then  shall  I  know  that  ihou  wilt 
save  Israel  by  mine  hand,  as  ihou 
hast  said.'  Nor  did  even  this  suf- 
fice; he  must  go  .still  farther,  and 
prove  God  a  second  time  by  revers- 
ing the  request,  before  he  can  believe 
that  God  will  do  as  he  has  said.  Yet 
the  Most  High,  in  his  amazing  cle- 
mency, far  from  being  offended,  gives 
hira  the  satisfaction  he  desires  and 
accommodates  himself  to  the  wishes 
of  his  doubting  servant !  '  Is  this, 
O  Lord,  the  manner  of  men  !'  {''2)To 
shoiv  the  efficacy  of  prayer.  It  was 
prayer  that  prevailed  in  this  instance. 
With  great  humility  and  much  ten- 
derness of  spirit,  Gideon  besought  the 
divine  interposition.  "When  he  re- 
peated his  request  for  a  second  sign, 
the  reverse  of  the  former,  he  did  it 
with  an  humble  apology,  like  Abra- 
ham in  similar  circumstances,  de- 
precating God's  di.<pleasure,  because 
it  looked  so  much  like  a  capricious 
distrust,  and  his  supplication  pre- 
vailed. So  we,  under  circumstances 
of  pressing  exigency,  may  look  for  a 
gracious  answer  to  our  importunate 


up  early  on    the  morrow,  and 
thrust  the  fleece  together,  and 
wringed    the    dew    out   of  the 
fleece,  a  bowl-full  of  water. 
39  And  Gideon  said  tuito  God, 


prayers.  Not  that  we  are  to  expect 
miraculous  manifestations,  for  the 
age  of  miracles  is  past,  but  we  may 
confidently  expect  that  even  in  rela- 
tion to  temporal  matters,  our  prayers 
will  not  go  forth  in  vain  ;  while  in 
reference  to  spiritual  matters,  they 
shall  descend  almost  in  visible  an- 
swers on  our  souls.  Were  we  to 
suppose  the  whole  church,  or  neigh- 
borliood  where  we  dwell,  to  be  in  a 
state  of  the  utmost  barrenness  and  de- 
solation, as  it  re.'^pects  the  blessings 
of  salvation,  yet  if  we  cry  earnestly 
to  God,  the  dew  of  his  grace  shall 
descend  upon  us  in  the  richest  abun- 
dance. If,  on  the  other  hand,  the 
judgments  of  heaven  are  poured  forth 
around  us,  to  us  a  merciful  exemp- 
tion shall  be  given,  according  to  the 
divine  promise,  '  A  thousand  shall 
fall  at  thy  side,  and  ten  thousand  at 
thy  right  hand,  but  it  shall  not  come 
nigh  thee.'  No  man  can  conceive 
to  what  an  extent  God  will  magnify 
his  grace  and  condescension  towards 
an  humble  supplicant,  calling  upon 
him  from  the  depths  of  his  soul,  till 
he  has  himself  made  the  happy  ex- 
periment. 'We  may  ask  what  we 
will,  and  it  shall  be  done  unto  us.' 

II  Dry  upon  all  the  earth  beside. 

Upon  all  the  ground  immediately 
adjacent  to  the  place. 

38.  A  bowl  full  of  water.  For  an 
account  of  the  abundant  dews  which 
fall  in  the  East,  see  Note  on  Gen.  27. 
28.  '  We  remember,'  says  the  editor 
of  the  Pictorial  Bible  on  this  place, 
'  while  travelling  in  Western  Asia, 


96 


JUDGES. 


[B.  C.  1249. 


''Let  not  thine  anger  be  hot 
against  me,  and  I  will  speak  but 
this  once  :  let  me  prove,  I  pray 
thee,  but  this  once  with  the 
fleece  ;  let  it  now  be  dry  only 
upon  the  fleece,  and  upon  all 
the  ground  let  there  be  dew. 

40  And  God  did  so  that  night : 
for  it  was  dry  upon  the  fleece 
only,  and  there  was  dew  on  all 
the  ground. 

q  Gen.  18.  32. 

to  have  found  all  the  baggage,  which 
had  been  left  in  the  open  air,  so  wet, 
when  we  came  forth  from  the  tent  in 
the  morning,  that  it  seemed  to  have 
been  exposed  to  heavy  rain,  and  we 
could  with  diiiiculty  believe  that  no 
rain  had  fallen.  So  also,  when  sleep- 
ing in  the  open  air,  the  sheep-skin 
cloak  which  served  for  a  covering 
has  been  found,  in  the  morning, 
scarcely  less  wet  than  if  it  had  been 
immersed  in  water.' 

39.  Let  me  prove — with  ike  fleece. 

Let  me  make  trial. MLd  it  he  dry 

upo7i  the  Jleecc.  This  might  be  con- 
sidered a  more  extraordinary  event 
than  the  former,  as  it  is  natural  for 
wool  to  absorb  whatever  moisture 
there  may  be  in  the  air  about  it ;  but 
this  was  in  direct  contravention  of 
the  ordinary  laws  of  nature.  '  So 
willing  is  God  to  give  to  the  heirs  of 
promise  strong  consolation,  even  by 
two  immutable  things.  He  suffers 
himself  not  only  to  be  prevailed 
with  by  their  importunities,  but  to 
be  prescribed  to  by  their  doubts  and 
dissatisfactions.'    Henry. 


CHAPTER  VII. 
1.  The  well  of  Harod.    Heb. '  foun- 
tain of  Harod,'  i.  e.  of  trepidation. 
If  this  were  a  toiim  or  village,  it  is  no 


CHAPTER  VII. 

THEN  "Jerubbaal  (who  is 
Gideon)  and  all  the  people 
that  were  with  him,  rose  up  early 
and  pitched  beside  the  well  of 
Harod :  so  that  the  host  of  the 
Midianites  were  on  the  north 
side  of  them  by  the  hill  of  Mo- 
reh,  in  the  valley. 
2  And  the  Lord  said  unto 
Gideon,   The   people    that    c^e 

a  ch.  6.  32. 


Avhere  else  mentioned.  Probably  as 
~"in  'harad  signifies  to  shake,  or  trem- 
ble through  fear,  the  foimtain  may 
have  had  its  name  from  the  terror 
and  panic  with  which  the  Midianites 
were  seized  at  this  place ;  or,  what 
is  still  more  likely,  from  the  fear 
which  induced  many  of  his  adhe- 
rents to  turn  back  from  that  place,  as 
related  v.  3,  where  this  very  word 
occurs  ~"m  Si^l'i  '^)2  mi  yare  veUio- 
red,  ifhosoever  is  fearful  and  afraid. 
Nothing  is  more  common  in  the 
Scriptures  than  for  persons  and 
places  to  be  named  from  memorable 
events.  The  fountain  was  situated 
not  far  from  Gilboa,  on  the  borders 

of  Manasseh. IT  Hill   of  Moreh. 

Heb.  '  hill  of  the  archer.'  Probably 
an  eminence  in  the  Gilboa  range  of 
mountains,  and  conjectured  to  be  so 
called  from  the  archers  that  there 
wounded  Saul,  1  Sam.  31.  3,  which 
if  correct  will  prove  the  book  to  have 
been  written  subsequent  to  that  event. 

IT  In  the  valley.     The  valley  of 

Jezreel  or  Esdraelon,  of  which  see 
ch.  5.  21. 

2.The people— arctoomany.  Though 
the  whole  army  of  the  Israelites  con- 
sisted of  only  32,000,  while  that  of 
the  Midianites  amounted  to  at  least 
135,000,  or  four  to  one  to  the  Israel- 


B.  C.  1249.] 


CHAPTER  VII. 


97 


with  thee  are  too  many  for  me 
to  give  the  Midiaaites  into  their 
hands,  lest  Israel  ''vaunt  them- 
selves against  me,  saying,  Mine 
own  hand  hath  saved  me. 


t  Deut.  a  17. 
2  Cor.  4.7. 


Isai.  10.  13.     I  Cor.  1.  29. 


ites,  yet  the  Lord  deems  this  small 
number  entirely  too  large  for  the  pur- 
poses he  had  in  view,  and  even  when 
diminished  to  10,000,  orders  a  still 
farther  reduction.  The  reason  of  this 
command  is  given  in  what  follows. 
The  discharge  of  so  large  a  number 
of  volunteers  by  no  means  implies 
that  they  did  not  do  right  in  willing- 
ly offering  themselves  lo  the  expedi- 
tion ;  the  act  of  enlisting  in  the  ser- 
vice was  proper  and  commendable; 
but  God  saw  that  the  spirib  by  which 
they  were  actuated  was  in  multitudes 
of  them  defective,  and  therefore  so 
ordered  it  that  they  should  be  put  to 
the  test,  while  at  the  same  time  he 
secured  to  his  own  great  name  the 
entire  glory  of  the  victory.  We  often 
read  in  the  sacred  narrative  of  God's 
bringing  about  great  events  by  few 
agents,  but  this  is  the  first  instance 
in  which  he  purposely  made  them 
fewer.  His  design  in  addition  to 
what  has  been  mentioned  above 
doubtless  was,  (1)  To  show  that  as 
to  any  particular  instruments,  he 
could,  in  effecting  his  purposes,  easi- 
ly dispense  with  them,  and  that  they 
were  more  indebted  to  him  for  em- 
ploying them,  than  he  to  them  for 
tendering  their  services.  (2)  To 
shame  and  humble  his  people  for 
their  past  cowardice  in  tamely  sub- 
milting  to  the  yoke  of  Midian.  By 
the  result  of  this  enterprise  he  would 
afford  them  convincing  proof  that 
the  disproportion  of  numbers  formed 
9 


3  Now  therefore  go  to,  pro- 
claim in  the  ears  of  the  people, 
saying,  "  Whosoever  is  fearful 
and  afraid,  let  him  return  and 
depart  early  from  m.ount  Gilead 

c  Deut.  20  8. 


no  apology  for  their  remissness ;  that 
if  they  had,  as  they  ought  to  have 
done,  made  sure  of  the  favor  of  God, 
one  of  them  might  have  chased  a 
thousand.  But  chief  of  all,  his  pur- 
pose is  to  silence  and  exclude  boast- 
ing— '  lest  Israel  vaunt  themselves 
against  me  '  '  How  jealous  is  God 
of  his  honor !  He  is  willing  to  give 
deliverance  to  Israel,  but  the  p»aise 
of  the  deliverance  he  will  keep  to 
himself;  and  will  shorten  the  mean.s, 
that  he  may  have  the  measure  of  the 
glory.'    Bp.  Hall. 

3.  Proclaim  in  the  ears  of  the  peo- 
ple, &c.  This  was  according  to  a 
standing  enactment  of  the  law,  Deut 
20.  8,  the  design  of  which  was  to 
prevent  the  contagious  effects  of 
cowardice  or  '  faint-heartedness,'  in 
the  army.  The  punctilious  obser- 
vance of  this  precept  by  Judas  Mac- 
cabeus is  mentioned  1  Mac.  3.  56,  a 
portion  of  ancient  history,  which  un- 
fortunately is  apt  to  be  greatly  over- 
looked and  imdervalued  in  conse- 
quence of  being  contained  in  the 
'Apocr3-pha.'  These  writings,  though 
not  canonical,  are  intrinsically  of 
very  great  value,  and  Christians  ge- 
nerally, if  but  made  aware  of  their 
true  character  as  to  anthorily,  would 
prize  their  Bibles  none  the  less  for 

containing  them. IT  Depart  early 

from  mount  Gilead.  A  clause  of 
very  difficult  solution  from  the  fact, 
that  mount  Gilead  was  on  the  east- 
ern side  of  the  Jordan,  v.-hereas  Gid- 


98 


JUDGES. 


[B.  C.  1249 


And  there  returned  of  the  peo- 
ple  twenty  and   two  thousand  ; 
and  there  remained  ten  thousand. 
4  And   the    Lord    said    unto 


eon  was  now  on  the  west,  not  far  from 
mount  Gilboa,  and  did  not  cross  the 
Jordan  till  after  the  victory.  Some 
would  solve  the  difficulty  by  suppos- 
ing that  there  was  a  mountain  called 
Gilead  on  the  w»st  of  the  Jordan  as 
well  as  on  the  east.  But  as  there  is 
no  evidence  of  this,  the  hypothesis 
merely  cuts  the  knot  without  untying 
it.  Others  again  propose  a  new 
reading  for  the  text,  viz.  Gilboa  in- 
stead of  Gilead.  But  this  is  equally 
gratuitous.  For  onr  own  part,  as  the 
true  import  of  the  Heb.  3C:2  tzaphag, 
rendered  depart  early,  is  letl  by  the 
lexicographers  en:irely  imdetermin- 
ed,  we  feel  disposed  lo  abide  by  the 
rendering  of  the  Chaldee,  '  Whoso- 
ever is  fearful  and  afraid,  let  him  re-. 
turn,  and  let  a  selection ie  made  fiom 
mount  Gilead,'  i.  e.  from  the  men  of 
mount  Gilead,  or  the  Abiezriles, 
among  whom  Gideon  dwelt,  and 
upon  whom  he  supposed  he  could 
put  more  dependance.  This  inter- 
pretation would  seem  to  be  strikingly 
confirmed  by  the  complaint  of  the 
Ephraimites  in  eh.  8.  1,  2,  on  which 

see  Notes. IT  There  returned   of 

the  people  tzceiity  and  two  thousand. 
The  application  of  a  rigid  test  is  apt 
to  make  thinning  work  in  the  ranks 
of  God's  prt)fessed  friends.  One 
would  have  thought  that  against 
such  an  enemy  as  Midian,  and  tmder 
such  a  leader  as  Gideon,  no  Israelite 
would  have  owned  himself  fearful 
and  proved  recreant  to  his  duty.  Yet 
two  parts  out  of  three  turned  their 
backs  upon  their  country's  standard 
when  they  saw  the  numbers  and  the 


Gideon,  The  people  are  yet  too 
many ;  bring  them  down  unto 
the  water,  and  I  will  try  them 
for  thee  there  ;  and  it  shall  be 


strength  of  the  enemy!  Alas,  if  it 
should  be  found  that  the  true  and 
constant  hearts  enlisted  under  the 
banner  of  Christ  bear  no  larger  pro- 
portion than  this  to  the  whole  num- 
ber, who  will  not  do  well  to  fear 
and  tremble  for  his  own  fidelity  1 
'  Christianity  requires  men.  David's 
ro3'al  band  of  worthies  was  the  type 
of  the  forces  of  the  church,  all  va- 
liant men,  and  able  to  encounter  with 
thousands.  Doth  but  a  foul  word, 
or  a  frown,  scare  thee  from  Christ  1 
Doth  the  loss  of  a  little  land  or  silver 
disquiet  thee  1  Doth  but  the  sight  of 
the  Midianites  in  the  valley  strike 
thee  1  Home  then,  home  to  the 
world ;  thou  art  not  for  the  conquer- 
ing band  of  Christ.  If  thou  canst 
not  resolve  to  follow  him  through  in- 
famy, prisons,  racks,  gibbets,  flames, 
depart  to  thine  house,  and  save  thy 
life  to  thy  loss.'     Bp.  Hall. 

4.  The  people  are  yet  too  many.  It 
is  hardly  possible  to  conceive  a  se- 
verer trial  of  faith  than  that  to  which 
Gideon's  was  now  subjected.  While 
he  doubtless  thought  his  men  too  few, 
God  saw  that  they  were  too  many, 
and  ordered  a  still  far.her  reduction  ! 
'  This  may  help  us  to  understand 
those  providences  which  sometimes 
seem  to  weaken  the  church  and  its 
interests — its  friends  are  too  many, 
too  mighty,  too  wise,  for  God  to  work 
deliverance  by  ;  God  is  taking  a 
course  to  lessen  Ihem,  that  he  may 
be  exalted  in  his  own  strength.'  Hen- 
ry.  TT  /  n-ill  try  them.     Will   put 

them  lo  the  proof;  or,  Heb.  '  will  se- 
parate, Vi-ill  purify,'  the  word  usually 


B.  C.  1249.] 


CHAPTER  VII. 


99 


that  of  whom  I  say  unto  thee, 
This  shall  go  with  thee,  the 
same  shall  go  with  thee  ;  and  of 
whomsoever  I  say  unto  thee, 
This  shall  not  go  with 'thee,  the 
same  shall  not  go. 

applied  to  the  assaying  or  refining  of 
metals.      Is.  48.   10;    Mai.  3.  2,  3. 

%For  thee.    God   himself  knew 

perfectly  beforehand  who  would 
stand  the  test  and  who  would  not, 
but  for  the  satisfaction  of  Gideon,  he 
would  have    the   trial   made  in  an 

open   and  convincing   manner. 

^  Of  whom  I  say  unto  thee,  This  sli  all 
go,  &c.  That  is,  whom  I  shall  in- 
dicate by  the  result  of  the  experiment, 
not  in  express  words.  We  have  be- 
fore remarked  of  the  word  '  say,' 
when  applied  botJi  to  God  and  men, 
tliat  it  by  no  means  necessarily  im- 
plies verbal  communication,  butofen 
simply  the  ynental  purpose  of  the 
speaker.  Probably  a  better  render- 
ing throughout  the  clause  would  be-^ 
'  vnll  go,'  *?oi/^  not  go,'  &c  ,  making 
the  sense  rather  that  of  a  prediction, 
than  of  a  coiumand.  In  the  first  in- 
stance, the  timorous  were  separated 
by  public  proclamation  ;  in  the  pre- 
sent, the  same  effect  was  to  be  produc- 
ed by  a  private  signal,  understood 
only  by  God  and  his  servant  Gideon. 
Multitudes  had  remained  rather  than 
to  incur  the  imputation  of  coward- 
ice, whom  the  Most  High  still  saw 
to  be  cravens  at  heart.       " 

5.  Every  one  that  lappcth — as  a 
dog,  &c.  The  two  modes  of  drink- 
ing here  described  have  been  differ- 
ently understood,  and  the  first,  in  par- 
ticular, has  been  the  ."subject  of  vari- 
ous interpretations.  The  dog  drinks 
by  shaping  iJie  end  of  his  long  thin 
tongue  into  the  form  of  aspoon,  which 


5  So  he  brought  down  the 
people  unto  the  water  :  and  the 
Lord  said  unto  Gideon,  Every 
one  that  lappeth  of  the  water 
with  his  tongue  as  a  dog  lap- 
peth, him  shalt  thou  set  by  him- 

he  plies  rapidly  to  and  from  the  wa- 
ter, throwing  each  time  a  spoonful 
of  the  fiuid  into  his  mouth.  The  hu- 
man tongue  is  not  adapted  to  this 
use  ;  and  it  is  physically  impossible, 
therefore,  for  a  man  to  lap  literally 
as  a  dog  laps.  The  true  explanation 
undoubtedly  is,  that  these  men,  in- 
stead of  kneeling  down  to  take  a  long 
draught,  or  successive  draughts,  from 
the  water,  employed  their  hand  as 
the  dog  employs  his  tongue, — that  is, 
forming  it  into  a  hollow  spoon,  and 
dipping  water  with  it  lYomthe  stream. 
This  mode  of  drinking  is  often  prac- 
tised in  the  East,  and  practice  alone 
can  give  that  peculiar  tact  which  gen- 
erally excites  the  wonder  of  travel- 
lers. The  interchange  of  the  hand 
beiween  the  water  and  the  mouth  is 
managed  with  amazing  dexterity,  and 
with  nearly  or  quite  as  much  rapidi- 
ty as  the  tongue  of  the  dog  in  the 
same  act.  The  water  is  not  sucked 
out  of  the  hand,  but  by  a  peculiar 
jerk,  is  thrown  into  the  mouth  before 
the  hand  is  brought  close  to  it,  .so  that 
the  hand  is  approaching  with  a  fresh 
supply  almost  before  the  preceding 
has  been  swallowed;  which  consti- 
tutes another  resemblance  to  the  ac- 
tionof  the  dog's  tongue.  In  travelling, 
when  one  comes  to  water  and  wishes 
to  drink,  he  cannot  mcH  stop  the 
whole  party  to  wait  for  him,  and 
therefore,  if  on  foot,  any  delay  would 
oblige  him  to  unusual  exertion  in 
order  to  overtake  his  party.  There- 
fore he  drinks  in  the  manner  above 


100 


JUDGES. 


[B.  C.  1249. 


self;  likewise  every  one  that 
boweth  down  upon  his  knees  to 
drink. 

6  And  the  number  of  them  that 
lapped,  putting  their  hand  to 
their  mouth,  were  three  hun- 
dred men  :  but  all  the  rest  of 
the  people  bowed  down  upon 
their  knees  to  drink  water. 

7  And  the  Lord  said  unto 
Gideon, ''  By  the  three  hundred 
men  that  lapped  will  I  save  you, 
and  deliver  the   Midianites  into 

d  1  Sam.  14.  6. 

described,  and  satisfies  his  thirst  in 
much  shorter  time  than  would  one 
who  should  kneel  or  lie  down  for  the 
purpose,  and  indulge  himself  in  a 
more  leisurely  draught.  This  con- 
sumes so  much  time,  that  few,  but 
those  who  are  mounted,  indulge  in 
it,  as  they  can  ride  on  before  and  sat- 
isfy themselves  by  the  time  their  par- 
ty comes  up ;  or  if  behind,  can  easily 
overtake  them.  This  explanation 
will  serve  to  show  how  the  distinc- 
tion operated,  and  why  those  who 
'lapped,  putting  their  hand  to  their 
mouth,'  were  considered  to  evince 
an  alacrity  and  readiness  for  action 
which  peculiarly  fitted  them  for  the 
service  in  which  Gideon  was  engag- 
ed.—It  may  be  observed  that  the 
original  word  for  lappelh  (i?^"^  yalok,) 
is  precisely  the  sound  which  a  dog 

makes  in  drinking. IT  Him  shall 

thou  set  by  himself.  Heb.  ^'^SMtei^i.^j-. 
As  this  is  the  same  word  with  that 
employed,  ch.  7.  37,  to  .signify  the 
putting  by  itself  of  the  fleece,  it  would 
seem  thai  that  miracle  had  a  design- 
ed though  latent  reference  to  the  two 
classes  of  men  here  distinguished ; 
of  whom  the  one  saturatedthemselves 
with  water,  while  the  other,  through 


thine  hand  :  and  let  all  the  other 
people  go  every  man  imto  his 
place. 

8  So  the  people  took  victuals 
in  their  hand,  and  their  trum- 
pets :  and  he  sent  all  the  rest  of 
Israel  every  man  unto  his  tent, 
and  retained  those  three  hun- 
dred men.  And  the  host  of 
Midian  was  beneath  him  in  the 
valley. 

9  IT  And  it  came  to  pass  the 
same  '  night,  that  the  Lord  said 

e  Gen.  46.2,  3. 

a  commendable  hardihood  and  self- 
denial,  left  themselves  comparatively 
dry.  The  reader,  however,  will  ex- 
ercise his  own  judgment  as  to  recog- 
nizing any  such  allusion. 

7.  Will  I  save  you.  You,  the  na- 
tion ;  the  word  being  in  the  plural. 

8.  So  the  people  took  victuals,  &c. 
That  is,  the  three  hundred  who  lap- 
ped. They  took  the  neces.sary  quan- 
tity of  victuals  for  the  day's  con- 
sumption, while  the  others  were  dis- 
missed to  their  tents,  i.  e.  to  go 
where  they  pleased.  It  is  highly 
probable,  however,  that  many  of  them 
remained  within  hearing,  though  at 
a  safe  distance,  and  followed  up  the 
blow  after  the  assault  had  been  made 
and  the  route  commenced  by  the  se- 
lect band.  Those  who  shun  the  con- 
flict are  often  forward  to  share  the 

victory. ^fAnd  retained.     Besides 

the  sense  of  '  retaining,'  the  Heb. 
implies  that  he  clung  to  them  with 

strong  affection  and  confidence. 

^  The  host  of  Midianifas  beneath  him 
in  the  valley.  In  the  valley  of  Jezreel. 
This  circumstance  should  be  particu- 
larly noted  in  connexion  with  the 
dream  mentioned  below, 

9.  And  it  came  to  pass  the  sam£ 


B.  C.  1249.] 


CHAPTER   VII 


101 


unto  him,  Arise,  get  thee  down 
unto  the  host ;  for  I  have  de- 
livered it  into  thine  hand. 

10  But  if  thou  fear  to  go  dow'n, 
go  thou  vv^ith  Phurah  thy  ser- 
vant down  to  the  host : 

1 1  And  thou  shalt  'hear  what 
they  say ;  and  afterward  shall 
tiiine  hands  be  strengthened  to 
go  down  unto  the  host.  Then 
went  he  down  with  Phurah  his 
scn-vant  unto  the  outside  of  the 
armed  men  that  were  in  the  host. 

r  vcr.  13,  14, 15.  See  Gen.  24.  14.  1  .Sam. 
14.9,10. 


nigkt,  &c.  It  should  seem  that  the 
previous  reductioa  of  his  numbers 
had  filled  Gideon  with  some  secret 
misgivings.  God  therefore  gracious- 
ly offered  him  a  farther  sign,  where- 
by Ills  faith  should  be  confirmed,  and 
his  tear  altogether  dispelled.  This 
was  a  sign  that  should  be  given  him 
by  the  enemy  themselves.  He  was 
to  go  down  with  his  servant,  to  the 
enemy's  camp,  and  hear  what  they 
themselves  said.  The  result  per- 
fectly satisfied  the  mind  of  Gideon  ; 
he  had  no  doubt  now  but  that  God 
would  fulfil  his  promise  ;  and  in  full 
assurance  of  faith  he  instantly  ar- 
ranged everything  for  the  encounter. 

IT  /  have  delivered  it  into  thine 

hand.  It  is  as  certain  as  if  it  were 
already  done. 

10.  Go  thou  with  Phurah  thy  ser- 
vant. Heb.  '^"153  naarka,,  thy  young 
man.  His  being  accompanied  by  his 
servant  would  not  only  tend  to  di- 
minish his  own  fears,  but  their  unit- 
ed testimony,  as  to  what  they  should 
hear,  would  confirm  the  statements 
made  to  the  people  on  their  reluin. 

11.  l^hine  hands  he  strengthened. 
Thou  shall  be  encouraged,  embold- 

9* 


12  And  the  Midianites,  and  the 
Amalekites,  ^  and  all  the  child- 
ren of  the  east,  lay  along  in  the 
valley  like  grasshoppers  for  mul- 
titude ;  and  their  camels  were 
without  number,  as  the  sand 
by  the  sea-side  for  multitude. 

13  And  when  Gideon  was 
come,  behold,  there  was  a  man 
that  told  a  dream  unto  his  fel- 
low, and  said.  Behold,  I  dream- 
ed a  dream,  and  lo,  a  cake  of 
barley-bread   tumbled  into  the 

g  ch.  6.  5, 3.3,  and  8.  10. 


ened.  God,  who  both  inspired  the 
dream  and  directed  Gideon's  steps  to 
the  spot  where  he  might  hear  it  re- 
lated, knew  perfectly  well  the  effect 
it  would  have  upon  his  mind,  which 

he  expressly  foretels. 'AUnto  the 

outside  of  the  armed  men.  Heb.  '  to 
the  outermost  of  the  ranks  by  five.' 
Of  this  phrase  see  note  on  Ex.  13.  18; 
Josh.  1.  14. 

12.  Lay  along.  Heb.  Q'^liCD  nophe- 
lim,  were  lying  fallen ;  i.  e.  lying 
prostrate  and  fallen  asleep.  It  does 
not  refer  merely  to  the  position  they 
had  chosen  for  their  encampment, 
but  to  the  bodily  posture  they  were 
actually  in  at  this  time.  The  same 
phrase  occurs  in  the  same  sense  in 
the  next  verse,  where  mention  is 
made  of  the  prostration  of  the  Mid- 
ianites' tents. "^Like  grasshoppers. 

Rather,  '  like  locusts  ;'  as  also  ch.  6. 

5. '[[And  their  camels.    That  these 

nations,  e.specially  Midian,  abounded 
in  camels,  see  Is.  GO.  6. 

13.  A  calce  of  barley-bread  tum/dcd, 
&c.  To  understand  this,  it  is  ne- 
cessary to  revert  lo  the  circumstance 
before  mentioned,  v.  8,  viz.  that  Gid- 
eon's forces  were  stationed  on  the 


102 


JUDGES. 


[B.  C.  1249. 


host  of  Midian,  and  came  unto 
a  tent,  and  smote  it  that  it  fell, 
and  overturned  it  that  the  tent 
lay  along. 

14  And  his  fellow  answered 
and  said,  This  is  nothing  else 
save  the  sword  of  Gideon  the 
son  of  Joash,  a  man  of  Israel : 


hill  of  Moreh,  while  the  Midianites 
had  pitched  below  in  the  valley. 
The  barley-cake  which  the  man  saw 
'.n  his  dream,  doubtless  seemed  to 
roll  down  the  hill  into  the  valley, 
overturning  the  tent  or  tents  with 
which  it  came  in  contact.  This 
naturally  enough  connected  it  v/ith 
Gideon,  while  the  apparent  inade- 
quacy of  the  cause  to  produce  this 
effect  would  strike  the  most  casual 
observer.  If  it  had  been  a  great 
stone,  the  overturning  of  tents  in  its 
progress  would  have  occasioned  no 
wonder ;  but  that  such  an  effect 
should  be  produced  by  a  barley-cake, 
seemed  as  little  likely  in  human  pro- 
bability as  that  Gideon  with  his  little 
band  should  overthrow  the  vast  host 
of  Midian.  That  it  was  not  only  a 
cake,  but  a  barley-cake,  seems  a  cir- 
cumstance designed  to  show  more 
strongly  the  insignificance  of  the 
cause.  The  use  of  barley  was  gra- 
dually superseded  by  that  of  wheat, 
and  barley-bread  became  the  food 
only  of  the  lower  orders,  of  convicts, 
and  of  beasts.  It  was  therefore  na- 
turally associated  with  the  ideas  of 

dishonor  and  of  insignificance. 

IT  Came  unto  a  tent  and  smote  it,  &c. 
Another  instance,  as  we  understand 
it,  of  the  Heb.  usage  by  which  the 
collect,  sing,  is  employed  for  the  plu- 
ral. It  was  not  a  single  tent  that  was 
smitten  by  the  rolling  cake,  and  over- 
thrown, but  it  came  among  them  like 


for  into  his  hand  hath  God  de- 
livered Midian,  and  all  the  host. 
15  ^  And  it  was  so,  when 
Gideon  heard  the  telling  of  the 
dream,  and  the  interpretation 
thereof,  that  he  worshipped,  and 
returned  into  the  host  of  Israel, 
and  said.   Arise ;  for  the   Lord 


a  ball  among  nine-pins,  prostrating 
every  thing  in  its  course. 

14.  T'his  is  nothing  else  save  the 
sword  of  Gideon.  That  is,  this  means 
nothing  else  than  the  sword,  the  vic- 
torious charge  and  onset,  of  Gideon. 
The  interpretation  as''  well  as  the 
dream  were  doubtless  both  of  divine 
suggestion.  '  A  wise  providence 
hath  prepared  a  dream  in  the  head 
of  one  Midianite,  an  interpretation 
in  the  mouth  of  another,  and  hath 
brought  Gideon  to  be  an  auditor  of 
both;  and  hath  made  his  enemies 
prophets  of  his  victory,  encouragers 
of  the  attempt,  proclaimers  of  their 
own  confusion !'  Bp.  Hall. ^De- 
livered Midian  and  all  the  host.  Or, 
Heb.  '  delivered  Midian,  even  all  the 
host.' 

15.  Tfiei/itcrprefatio7i  thereof.  Heb. 
T121I3  shibro,  the  breaking  thereof ;  in- 
asmuch as  the  solution  or  explication 
of  any  thing  obscure  and  difficult  is. 
like  breaking  the  shell  of  a  nut  and 

getting-  at  the  kernel  within. ^  He 

ivorshipped.  Bowed  himself  in  a 
posture  of  reverence  and  adoration, 
and  gratefully  gave  thanks  to  God 
for  the  encouragement  he  had  now 
been  permitted  to  hear  from  a  source 
of  which  he  little  thought.  '  To  hear 
himself  called  but  a  barley-cake 
troubled  him  not,  when  he  heard 
withal  that  his  rolling  down  the  hill 
should  break  the  tents  of  Midian.  It 
matters  not  how  base  we  be  thought, 


B.  C.  1249,] 


CHAPTER   VII. 


103 


hath  delivered  into  your  hand 
the  host  of  Midian. 

16  And  he  divided  the  three 
liundred  men  inlo  three  compa- 
nies, and  he  put  a  trumpet  in 
every  man's  hand,  with  empty 
pitchers,  and  lamps  within  the 
pitchers. 

17  And  he  said  unto  them, 
Look  on  me,  and  do  likewise  : 
and  behold,  when  I  come  to  the 

so  we  may  be  victorious:  the  soul 
that  hath  received  full  confirmation 
of  God  ia  the  assurance  of  his  salva- 
tion, cannot  but  bow  the  knee,  and  by 
gestures  of  body  tell  how  it  is  ra- 
vished.'   Bp  Hall. 

16.  Into  three  companies.  Heb. 
O^'TK"!  ri"ri'«Z3  shcloshak  rushim,  info 
three  heads;  i.  e.  three  grand  divi- 
sions. So  it  is  said  of  the  rivers  of 
Eden,  Gen.  2.  10,  that  'they  were 
parted  and  became  into  four  heads,' 
i.  e.  four  principal  or  distinguished 
streams.  See  note  in  loc.  The  de- 
sign of  dividing  them  in  this  manner 
was  that  they  might  appear  to  sur- 
round the  enemy's  camp  more  en- 
tirely, leading  them  to  think  that  they 
were  environed  on  every  side  by  a 

great  army. IT  Put  a  trumpet  in 

every  'inan's  hand.  Heb.  miSlB  "^rPI 
CiS  ""la  vayitten  shopharotk  beyad 
kullani,  gave  trumpets  into  the  hand 

of  all  of  them. IT  Empty  pitchers. 

Made  of  earthen  ware,  so  as  to  be 
ea.'iily  broken.  They  were  designed 
to  conceal  the  lights  till  the  proper 

time. '^ Lamps loithui  tlu:  pitchers. 

Or,  Heb.  B'^HSi  lappidim,  torches, 
flambeaux.  Instead  of  lamps  fur- 
ni.'-lied  with  wick-;  and  fed  with  oil, 
we  are  probably  to  understand  torch- 
es made  of  pitchy  or  resinous  billets 
of  wood,  the   flame  of  which  was 


outside  of  the  camp,  it  shall  be 
that  as  I  do,  so  shall  ye  do. 

18  When  I  blow  Avith  a  trum- 
pet, I  and  all  that  are  with  me, 
then  blow  ye  the  trumpets  also 
on  every  side  of  all  the  camp, 
and  say,  Tlie  sword  of  the  Lord, 
and  of  Gideon. 

19  H  So  Gideon  and  the  hun- 
dred men  that  were  with  him, 
came  unto  the   outside   of  the 

stronger  and  not  so  liable  to  be  ex- 
tinguished by  the  wind. 

17.  Look  on  me.  Heb.  1S(;'^ri  iD>2?3 
viimmenu  tiru,  see  from  me ;  i.  e.  see 
from  me,  from  my  example,  what  to 
do  yourselves,  and  when  to  do  it.  It 
is  probable  that  he  now  uniblded  to 
them  minutely  every  step  of  the  stra- 
tagem, so  that  they  could  all  act  in 
concert  when  the  signal  was  given, 
as  otherwise  the  strangeness  of  the 
scheme,  the  darkness  of  the  night, 
and  the  distance  of  the  men  from 
each  other,  would  have  been  apt  to 
render  the  whole  abortive.  In  these 
words  he  is  merely  agreeing  upon  the 
signal. 

18.  The  sword  of  the  Lord  and  of 
Gidco7i.  Heb.  llJ^na^T  mn"ii)  laiho- 
Tah  ulegidun,  for  the  Lord  and  for 
Gideon.  The  original  for  '  sword' 
(nin  hereb),  is  not  found  in  this 
verse,  though  it  is  necessarily  im- 
plied, and  occurs  in  the  parallel  pas- 
sage V.  20.  It  is  inserted,  however, 
in  this  place  in  the  Chald.,  Syr.,  and 
Arab. ;  and  in  eight  of  Kennicott's 
and  De  Rossi's  manuscripts  ;  and  is 
probably  a  genuine  reading.  This 
war-cry  was  taken  from  the  inter- 
pretation of  the  dream,  to  which 
Gideon,  with  his  usual  modesty  and 
in  recosnition  of  his  dependence  on 
divine  succor,  prefixed  the  name  of 


104 


JUDGES. 


[B.  C.  1249. 


camp  in  the  beginning  of  the 
middle  watch  ;  and  they  had 
but  newly  set  the  w^atch :  and 
they  blew  the  trumpets,  and 
brake  the  pitchers  that  were  in 
their  hands. 

20  And  the  three  companies 
blew  the  trumpets,  and  brake 
the  pitchers,  and  held  the  lamps 
in  their  left  hands,  and  the  trum- 
pets in  their  right  hands,  to  blow 

the  Lord — '  The  sword  of  the  Lord 
and  of  Gideon.' 

19.  In  the  beginning  of  the  middle 
v:atch.  A  little  after  midnight ;  for 
the  Hebrews  divided  the  night  into 
three  watches.  At  this  time  they 
would  naturally  be  sunk  in  their 
profoundest  slumbers,  and  of  course 
be  thrown  into  the  utmost  confusion 
on  being  suddenly  awakened. 

20.  TAe  three  companies  blew  the 
trumpets,  and  brake  the  pitchers,  &c. 
Every  man  probably  dashing  his 
pitcher  against  that  of  his  comrade 
who. stood  next  him.  The  efiect  of 
this,  with  the  intermingled  sound  of 
the  trumpets  and  the  shouts  of  the 
assailants  reverberating  on  every 
side  of  the  camp,  together  with  the 
sudden  glare  of  three  hundred  torch- 
es blazing  on  the  scarcely  opened  eyes 
of  the  Midianites,  must  indeed  have 
been  astounding.  As  the  enemy  could 
not  imagine  that  every  Israelite  had 
a  trumpet  and  a  light,  the  noise  of  so 
many  trumpets,  the  blaze  of  so  many 
lights,  with  the  crash  of  the  broken 
pitchers  from  diiferent  quarters,  must 
have  conveyed  to  their  minds  the 
most  exaggerated  ideas  of  the  nnm- 
bers  by  which  they  were  beset.  Gid- 
eon's army  would  have  been  great 
indeed,  if,  as  the  Midianites  mast 
have  supposed,  the  number  of  the 


icithal :  and  they  cried,  The 
sword  of  the  Lord,  and  of 
Gideon. 

21  And  they  ^  stood  every  man 
in  his  place  round  about  the 
camp  ;  'and  all  the  host  ran,  and 
cried,  and  fled. 

22  And  the  three  hundred 
''blew   the    trumpets,   and  'the 

h  E.X,  14. 13,  14.  2  Chion.  20.  17.  i  2  Kings 
7.  7.  k  Josh.  6  4,  16^20.  See  2  Cor.  4.  7. 
IPs.  83.  9.  Isai.9.  4. 


fighting  mea  had  been  in  proportioa 
to  that  of  the  trumpeters.  It  was 
mainly  in  consequence  of  this  erro- 
neous impression  that  the  stratagem 
succeeded  as  it  did. 

21.  Stood  evenj  man  in  his  place. 
Thus  the  host  of  Midian  was  dis- 
comfited without  the  Israelites  strik- 
ing a  blow.  1'hey  stood  unmoved 
in  their  places,  blowing  their  trum- 
pets and  holding  their  torches,  as  if 
to  encourage  and  give  light  to  count- 
less numbers  of  fighting  men  behind, 
while  in  fact  they  afforded  light  to 
the  Midianites  to  slay  each  other, 
though  not  enough  to  enable  them  to 

distinguish  friend  from  foe. 'ilAll 

the  host  ran,  &c.  That  is,  ran  about 
the  camp,  hither  and  thither,  in  wild 
confusion,  pursuing  and  pursued  by 
their  own  men.  Tlie  '  running'  \^  as 
thus  distinguished  from  the  '  fleeing,' 
which  was  nothing  else  than  the  at- 
tempt to  escape  from  the  place  of  their 
encampment.  The  panic  was  no 
doubt  greatly  increased  by  the  alarm 
and  fright  of  their  numerous  camels. 

22.  Fled  to  Beikshittah,  &c.  The 
names  of  these  places  occur  not  else- 
where in  the  Scriptures,  except  that 
of  Abel-Meholah,  which  was  in  the 
half-tribe  of  Manasseh  on  this  side 
Jordan.  As  the  Midianites  would 
natorally  strike   .owards  the  Jordan 


B.  C.  1249.] 


CHAPTER  VII. 


105 


LoKD  set  "every  man's  sword 
against  his  fellow,  even  through- 
out all  the  host :  and  the  host 
Jled  to  Beth-shittah  in  Zererath, 
and  to  the  horder  of  Abel-meho- 
lah,  unto  Tabbath. 
.23  And  the  men  of  Israel  ga- 
thered themselves  together  out 
of  Naphtali,  and  out  of  Asher, 
and  out  of  all  Manasseh,  and 
pursued  after  the  Midianites. 

24  IT  And  Gideon  sent  messen- 
gers   throughout     all     "  mount 

111  1  Sam,  14.  20.    2  Chron.  20,  23.     "  ch. 


to  cross  over  into  their  own  country, 
the  other  places  here  mentioned  were 
doubtless  in  that  direction  from  the 
plain  of  Jezreel. 

23.  Tie  nven  of  Israel  gatliercd 
themselves  together  out  of  Naphtali, 
&c.  Including  probably  numbers  of 
the  two  and  twenty  thousand  who  had 
previously  withdrawn  themselves,  or 
been  dismissed  by  Gideon  as  lacking 
the  requisite  degree  of  hardihood  and 
courage  for  the  impending  conflict. 
Now,  however,  when  bolder  spirits 
had  made  the  onset  and  put  the  ene- 
my to  flight,  they  are  ready  to  join  in 
Ihe  pursuit.  But  though  their  timidi- 
ty in  the  former  instance  was  not  to 
their  credit,  we  do  not  know  that 
their  neutrality  on  this  occasion 
would  have  been  guiltless.  It  was 
probably  their  duty  to  come  forward 
to  the  aid  of  their  brethren  and  help 
them  to  a  complete  victory. 

2-1.  Take  before  tkevi  the  waters. 
Take  possession  of  the  fords  of  what- 
ever streams  may  lie  in  their  route, 
but  more  especially  of  the  fords  of 
ihe  Jordan,  to  prevent  their  escaping 
into  their  own  comitry.  The  '  wa- 
ters' and  the  '  Jordan'  are  expressly 


Ephraim,  saying,  Come  down 
against  the  Midianites,  and  take 
before  them  the  waters  unto 
Beth-barah  and  Jordan.  Then 
all  the  men  of  Ephraim  gathered 
themselves  together,  and  °  took 
the  waters  unto  ''Beth-barah 
and  Jordan. 

25  And  they  took  "5  two  princes 
of  the  Midianites,  Oreb  and 
Zeeb  ;  and  they  slew  Oreb  upon 
'the  rock  Oreb,  and  Zeeb  they 
slew  at  the  wine-press  of  Zeeb, 

0  ch.  3.  28.  P  John  1.  28.  q  ch.  8.  3.  Ps. 
83.11.     risai.  10.26. 

distinguislied,  nor  can  they  properly 
be  considered  the  same,  as  is  done 
by  many  commentators.  The  copu- 
lative '  and,'  may  be  regarded  here, 
as  often  elsewhere  in  the  Scriptures, 
as  a  particle  of  distinction  ; — '  occupy 
all  the  fords  that  lie  in  the  way  till 
they  come  to  Beth-barah,  but  above 
all  those  of  the  Jordan ;'  or  with 
Rosenmiiller,  we  may  render,  '  Unto 
Beth-barah,  evcji  Jordan.'  The  same 
precaution  was  taken  before  in  the 
case  of  the  Moabiles,  ch.  3.  28,  and 
was  the  usual  practice  when  the  ene- 
my belonged  to  the  country  east  of 
the  river.  The  Beth-barah  here 
spoken  of  is  probably  the  same  with 
that  mentioned  John  I.  28,  where  the 
Hebrews  forded  Jordan  under  the  di- 
rection of  Joshua. 

25.  Slew  Oreb  upon  tic  rock  Oreb, 
&c.  These  two  Midianitish  leaders 
had  taken  shelter,  one  in  the  cavern 
of  a  rock,  the  other  in  the  vat  of  a 
wine-press;  both  of  which  places 
were  afterwards,  froni  this  circum- 
stance, called  by  their  names;  of 
M'hich  Oreb  signifies  a  raven,  and 
Zeeb,  a  icolf.  Amongancient  nations, 
generals  and  princes  often  took  the 


106 


JUDGES. 


[B.  C.  1249. 


and  pursued  Midian,  and  brought 
the  heads  of  Oreb  and  Zeeb  to 
Gideon  on  the  ^  other  side  Jordan . 

s  ch.  8.  4. 

names  of  birds  and  beasts.  Thus, 
among  the  Romans,  we  find  Grac- 
chiiii,  a  jackdaw,  Corvinus,  a  crow, 

Aquilinus,  aii  eagle,  &c. V  And 

pursued  Midian.  Rather,  Heb.  ISTli 
^"'172  iK  yirdephu  el  Midyan,  pur- 
sued unto  Midian,  i.  e.  to  the  country 
of  Midian,  to  their  own  borders  on 
the  other  side  of  the  Jordan.  And  if 
they  crossed  the  river  in  the  pursuit, 
why  should  they  not  have  followed 
them  to  their  own  territories,  which 

lay  near  to  the  Jordan  1 ^Brought 

the  heads  of  Oreb  and  Zceb  to  Gideon. 
It  was  anciently,  and  is  slill  an  al- 
most universal  custom  with  eastern 
nations  to  take  off  the  heads  of  op- 
posing chiefs  and  bring  them  to  the 
victorious  general.  It  is  a  sort  of 
trophy,  and  has  been  regarded  as 
such,  at  one  time  or  other,  in  nearly 
all  nations.  David  cut  off  the  head 
of  Goliath,  probably  intending  to 
bring  it  to  Saul ;  and  the  head  of 
Saul  himself  was  cut  off  by  the  Phi- 
listines, and  sent  by  them  to  their  OAvn 
country.  At  present  the  heads  of 
conquered  chiefs  and  commanders 
are  transmitted  to  Constantinople 
from  the  most  distant  parts  of  the 
Turkish  empire,  to  be  laid  at  the 
feet  of  the  Sultan,  and  then  to  deco- 
rate his  palace  gates.  It  is,  however, 
to  be  presumed  that  the  sentiments 
of  a  more  refined  civilisation,  and 
the  silently  meliorating  influences  of 
Christianity  will  ere  long  banish  all 
traces  of  such  atrocious  barbarity 
from  the  earth.  From  the  foregoing 
interesting  narrative  respecting  Gid- 
eon and  his  wonderful  deliverance, 


CHAPTER   VIII. 

AND  ^  the  men  of  Ephraim 
said  unto   him.  Why  hast 

2  Sam.  19.  41. 


See  ch.  12.  1. 


we  may  learn,  (1)  To  undertake 
nothing  in  our  own  strength.  (2) To 
draw  back  from  nothing  to  which 
we  are  called.  (3)  To  doubt  of  no- 
thing wherein  God  promises  his  aid. 
(4)  To  take  the  glory  of  nothing 
which  God  does  by  us. 


CHAPTER  VIII. 

1.  And  the  men  of  Ephraim.  Heb. 
tD'^~i&S<  'B'^i<  ish  Ephrayim,  and  the 
man,  or  manhood,,  of  Ephraim;  i.e. 
the  leading  men,  the  elders.  See 
on  Josh.  9.  6.  This  complaint  was 
probably  uttered  when  the  heads 
of  the  two  slain  princes  of  Mi- 
dian were  brought  to  Gidec>n,  but 
Avhether  this  was  before  or  after  his 
crossing  the  Jordan,  it  is  not  easy 
to  say.  It  is  not  determined  by  the 
expression,  '  on  the  other  side  Jor- 
dan,' ch.  7.  25.  for  this  phrase  in  the 
original  (1"i'T'P  "^'^^12)  .signifies 
either  this  side  or  thai,  as  the  ca.^^e 
may  be.  The  probability,  however, 
we  think  is,  that  our  translation  has 
correctly  rendered  it  '  from  the  other 
side,'  and  that  Gideon  had  now  passed 
the  Jordan,  but  that  the  incident  here 
related  comes  in  somewhat  by  anti- 
cipation, in  order  that  what  relates  to 
the  Ephraimites  might  be  finished 
without  hereafter  interrupting  the 
thread  of  the  narrative.  The  inter- 
view here  mentioned,  we  suppose  to 
have  taken  place  after  Gideon's  re- 
turn from  the  pursuit  of  the  Midian- 
ites.  V.  4. ^Why  hast  thou  served 

us  thus.    Heb.  £n^''j:j2>  ittn  ^mn  n?a 

IDi    mah   haddabar    hazzeh   asitha 
I  ami,  what   thing  is  this  thou  hast 


B.  C.  1249.] 


CHAPTER  Vlll. 


107 


thou  served  us  thus,  that  thou 
calledst  us  not  when  thou  went- 
est  to  fight  with  the  Midianites  ? 
and  they  did  chide  with  him 
sharply. 
2  And    he    said    unto    them, 


d'Jiie  uido  us?" ^  And  tkou  call- 
edst, us  not,  &.C.  Rather,  '  that  thou 
calledst  us  not.'  Although  the  vic- 
lor}'-  of  Gideon,  by  freeing  them 
Iroin  tlie  tyranny  ot'Midian,  had  been 
of  equal  advantage  to  them  '.vith  the 
rest  ol'  their  brethren,  yet  i'rom  not 
having  been  sharers  in  the  glory  of 
it,  this  tribe  was  ili-aliected  in  view 
of  the  result.  The  pique  which  is 
here  expiessed  seems  to  have  origi- 
nated in  a  prior  state  of  jealous  feel- 
ing, existing  on  the  part  of  Ephraim, 
towards  Manasseh.  Ephraim  was 
brother  to  Manasseh,  the  tribe  from 
which  Gideon  sprung,  and,  probably, 
priding  themselves  on  the  pre-emi- 
nence assigned  them  in  the  blessing 
of  Jacob  and  Moses,  on  the  descent 
of  Joshua  from  their  tribe,  on  their 
having  the  tabernacle  iixed  in  their 
inheritance,  and  on  their  superior 
numbers,  they  seem  to  have  indulged 
a  very  bitter  spirit  of  rivalry  towards 
their  brethren.  Hence  the  allusion 
elsewhere,  Is.  9.  21,  to  the  envy  and 
mutual  disaffcciion  of  these  two  tribes. 
In  the  present  instance,  their  com- 
plaint was  evidently  unjusi,  as  Gid- 
eon had  acted  throughout  under  di- 
vine direction,  instead  of  ordering 
the  services  of  the  tribes,  at  his  own 
•liscreiion.  Moreover,  if  so  disposed, 
'.hey  had  the  amplest  opportunities  to 
signalize  themselves  in  behalf  of  the 
common  interest.  They  knew  their 
country  was  suffering  under  foreign 
oppression,  and  that  forces  were  rais- 
ing with  a  view  to  resist  it  and  shake 


What  have  I  done  now  in  com- 
parison of  you  ?  Is  not  the 
gleaning  of  the  grapes  of  Ephra- 
im better  than  the  vintage  of 
Abi-ezer  i* 


oiT  the  yoke.  "What  then  prevented 
them  from  nobly  coming  forward  and 
volunteering  in  the  enterprise'?  But 
such  is  the  perverse  temperament  of 
some  men,  that  under  the  influence 
of  a  morbid  and  envious  spirit,  they 
construe  every  exaltation  of  their 
neighbor,  as  an  injury  done  to  them- 
selves; and  nothing  is  more  common 
than  for  those  who  will  not  attempt 
or  venture  anything  in  the  cause  of 
God,  to  be  ready  to  censure  those 
who  show  more  zeal  and  enterprise 
than  themselves.  How  often,  too, 
when  the  danger  is  past,  does  the 
coward  vaunt  his  courage  !  The  con- 
duct of  the  Ephrairaites  on  this,  and 
another  occasion  very  similar,  which 
resulted  in  the  slaughter  of  two  and 
forty  thousand  of  their  number,  ch. 
12.  1-7,  evinces  that  they  were  a 
people  of  rash,  hasty,  and  impetuous 
spirit,  and  the  incidents  mentioned 
afford  a  s'riking  illustration  of  two 
emphatic  declaraiions  of  Scripture. 
(1)  That,  '  only  by  pride  cometh  con- 
tention;' and,  (2)  That,  'for  every 
right  work  a  man  is  envied  of  his 
neighbor^' — ^TT  Did  chide  with  him 
sharply.  Heb.  opina  behdzekak, 
strongly,  with  vehemence. 

2.  Is  not  the  gleaning  of  live  grapes 
of  Ephraim  heller,  &.c.  A  metaphor- 
ical and  proverbial  mode  of  com- 
mending the  smallest  action  of  one 
as  superior  to  the  greatest  of  another ; 
or  of  saying  that  the  Ephraimites, 
by  intercepting  th«  enemy  at  the 
fords  of  Jordan,  and  slaying  the  two 


108 


JUDGES. 


[B.  C.  1249. 


princes  of  the  Midianites,  had  achiev- 
ed more  than  Gideon  and  his  army. 
The  answer  was  admirably  adapted 
to  soothe  the  exasperated  spirits  of 
his  accusers;  it  was  the  soft  answer 
which  tnrneth  away  wrath.  How- 
ever much  we  may  be  disposed  to 
admire  great  military  exploits,  and 
to  account  men  honorable,  in  propor- 
tion to  the  victories  they  have  gained  ; 
there  is  a  victory  over  ourselves  that 
far  more  dignities  a  man,  than  the 
most  extended  conquests  over  others ; 
and  we  cannot  hut  regard  Gideon's 
defeat  of  the  Midianitish  host,  with 
so  small  a  force,  as  less  worthy  of 
admiration,  than  the  self-possession 
he  exercised  towards  the  offended 
and  reviling  Ephraimites,  '  He  that 
is  slow  to  anger  is  better  than  the 
mighty,  and  he  that  ruleth  his  spirit, 
than  he  that  taketh  a  city.'  Thus 
does  Solomon  weigh,  in  an  even  bal- 
ance, the  different  characters  above 
alluded  to.  Not  a  word  of  recrimi- 
nation dropped  from  the  mouth  of 
Gideon,  Though  he  might,  perhaps, 
have  justly  said,  that  when  the 
Ephraimites  knew  his  determination 
to  oppose  the  Midianites,  they  had 
never  oflFered  their  services,  or  come 
forward  to  assist  him  ;  but  when  the 
danger  was  over,  they  were  ready  to 
impute  evils  to  him  for  omissions, 
which  were  chargeable  only  on  them- 
selves. But,  instead  of  loading  his 
adversaries  with  blame,  or  glancing 
at  anything  that  might  either  betray 
irritation  in  his  mind,  or  strengthen 
it  in  theirs,  he  is  glad  to  search  out 
causes  of  commendation.  He  mag- 
nifies their  performance,  and  gives 
them  the  credit  of  doing  more  in  the 
pursuit,  171  their  gleanings,  than  he 
in  the  battle,  the.  rijitage  of  Abi-ezcr. 
Instead,  naoreover,  of  saying,  '  If  God 


has  been  pleased  to  honor  me,  why 
should  that  be  an  offence  to  you  V  he 
wisely  forbore  to  take  to  himself  the 
credit  that  he  justly  might,  thus  hid- 
ing from  them  the  light  that  pained 
their  eyes,  and  casting  a  veil  over  the 
actions  that  had  provoked  their  jeal- 
ousy. A  striking  instance  this,  o! 
the  '  charity  which  vaunteth  not  it- 
self, which  .seeketh  not  her  own.' 
His  conduct  naturally  leads  to  the 
remark,  (1)  That  the  only  way  to 
appease  unreasonable  wrath  is  by 
curbing,  in  the  spirit  of  meekness 
and  forbearance,  the  outbreak  of  a 
kindred  passion  in  ourselves.  Yield- 
ing pacifieth  great  offences.  (2) 
True  humility  not  only  sheds  a  dou- 
ble lustre  over  all  our  gifts,  graces, 
and  attainments,  but  is  a  disposition 
tending  no  less  to  the  preservation  of 
our  own  happiness,  than  to  the  con- 
ciliation of  those  who  are  offended 
at  us;  for  if  once  willing  to  foregc 
the  honor  to  which  we  are  entitled 
it  will  appear  a  small  thing  to  us  to 
be  censured  without  a  cause  ;  seeing 
that  such  censures  only  reduce  us  to 
the  place  which  we  were  previously, 
in  our  own  minds,  disposed  to  occu- 
py. And  it  will  almost  invariably  be 
found  true,  that  as  men  are  ready  to 
hate  those  who  arrogate  honor  to 
themselves,  so  will  they  be  more  easi- 
ly reconciled  to  those  who  are  hum- 
ble and  unassuming. ^Better  than 

the  vintage  of  Abi-ezer.  That  is,  of 
the  Manassites,  from  whom  the 
family  of  Abi-ezer,  to  which  Gideon 
belonged,  descended.  Chald.  '  Are 
not  the  feeble  of  the  house  of  Ephra- 
im  belter  than  the  strong  of  the 
house  of  Abi-ezer  V 

3.  Their  anger  teas  abated.  Heb. 
GhTl  rir;)2'"i  raphethah  rvJiam,  their 
spirit  relaxed,   remitted   itself  from 


B.  C.  1249,J 


CHAPTER   VIII. 


109 


3  ''God  hath  delivered  into 
your  hands  the  princes  of  Midi- 
an,  Oreb  and  Zeeb :  and  what 
was  I  able  to  do  in  comparison 
of  you  ?  Then  their  "  anger  was 
abated  toward  him,  when  he 
had  said  that. 

4  If  And  Gideon  came  to  Jor- 
dan, and  passed  over,  he,  and 
the  three  hundred  men  that 
were  with  him,  faint,  yet  pursu- 
ing them. 

b  ch.  7.  24,  25.     Phil.  2.  3.     c  Prov.  15.  1. 


Airft.  How  powerful  tp  blunt  the 
edge  of  other  men's  displeasure  is  a 
conduct  conformed  to  the  Scriptural 
precept, '  Let  nothing  be  done  through 
strife  and  vain  glory,  but  in  lowliness 
of  mind  let  each  esteem  others  better 
than  themselv^es.' 

4.  Gideon  came  to  Jordan,  and 
passed  over.  Or,  Heb.  !Sia"i  yabo, 
had  passed  ever.  See  on  v.  1.  What 
is  related  in   the  preceding  verses 

seems    to    be    by    anticipation. 

IT  Faint,  yet  pursuing.  Much  fa- 
tigued with  what  they  had  already 
accomplished,  yet  eager  to  follow 
up  the  blow,  and  determined  not  to 
give  over  till  the  victory  was  per- 
fectly achieved.  This  is  often  the 
Christian's  case  in  the  prosecution  of 
his  spiritual  warfare.  His  '  mortal 
spirit  tires  and  faints,'  yet  he  strug- 
gles on  with  the  little  strength  that  still 
remains tohim,  leaning  uponomnipo- 
tence,and  resolved  to  conquer  or  die. 

5.  He  said  unto  the  men  of  Succoth. 
From  this  we  learn  the  precise  spot 
where  Gideon  crossed  the  Jordan. 
It  was  at  the  point  where  the  Jordan 
emerges  from  the  Lake  of  Genesa- 
ret,  for  near  to  this,  on  the  east  side 
of  the  river,  in  the  tribe  of  Gad,  lay 

10 


5  And  he  said  unto  the  men 
of  "^  Succoth,  Give,  I  pray  you, 
loaves  of  bread  unto  the  people 
that  follow  me  :  for  they  be 
faint,  and  I  am  pursuing  after 
Zebah  and  Zalmunna,  kings  of 
Midian. 

6  IT  And  the  princes  of  Suc- 
coth said,  ^Are  the  hands  of 
Zebah  and  Zalmunna  now  in 
thine  hand,  that  Sve  should  give 
bread  unto  thine  army  ? 

d  Gen.  33.  17.  Ps.  60.  6.  e  See  1  Kings 
20.11.     f  See  1  Sam.  25.  11. 


the  city  of  Succoth,  i.  e.  of  tents,  or 
booths,  so  called  from  Jacob's  having 
here  pitched  his  tents  on  his  removal 
from  Mesopotamia,  Gen.  43.  17.  As 
Gideon  was  now  engaged  in  the 
common  cause  of  Israel,  he  had  a 
right  to  expect  succor  from  the  peo- 
ple at  large.     This  claim  he  hints  at 

in  the  close  of  the  verse. ir77t6 

pcoj)le  that  follow  me.  Heb.  1U5fc^ 
ii3"l3  asher  beraglai,  that  are  at  my 
feet.     See  on  ch.  4.  10. 

6.  And  the  princes  of  Succoth  said, 
&c.  The  verb  in  the  singular,  the 
noun  in  the  plural,  intimating  that 
some  one  spoke  in  the  name  of  the 
rest ;  or,  perhaps,  rather  that  they 
were  all  unanimous  in  this  reply,  as 
if  they  had  been  but  one  man  speak- 
ing with  one  mouth.  Comp.  Num. 
32.  25.  It  may  seem  scarcely  credi- 
ble that  the  inhabitants  of  Succoth 
and  Peniel  should  refuse  bread  to 
their  famished  brethren  ;  but  having 
been  seven  years  under  the  domina- 
tion of  the  Midianites,  to  whom  they 
lived  contiguoas,  they  doubtless  not 
only  dreaded  their  vengeance,  but 
deemed    it    highly    improbable  that 

Gideon  should  succeed. IT  Are  the 

hands  of  Zebah  and  Zalmwima  now  in 


110 


JUDGES. 


[B.  C.  1249. 


7  And  Gideon  said,  Therefore 
when  the  Lord  hatli  delivered 
Zebah  and  Zahnunna  into  mine 
hand,  ^then  I  will  tear  your 
Ilesh  wath  the  thorns  of  the  wil- 
derness and  with  briers. 

gver.  16. 

thin,e  hand  7  Are  their  hands  bound 
behind  them  as  captive  prisoners, 
indicating  that  their  persons  are  en- 
tirely in  thy  power?  A  bitter  and 
malignant  taunt,  as  if  he  were  cele- 
brating a  triumph  before  he  had  ob- 
tained the  victory.  '  To  have  ques- 
tioned so  sudden  a  victory,  had  been 
pardonable;  but  to  deny  itscorniully 
was  unworthy  of  Israelites.  Carnal 
men  think  that  impossible  to  others, 
which  they  themselves  cannot  do ; 
hence  their  censures,  hence  their 
exclamations.'  Bp.Hall.  How  often, 
too,  do  those  from  whom  we  might 
reasonably  look  for  the  most  cordial 
assistance,  seek,  like  the  men  of  Siic- 
coth,  to  weaken  our  hands  and  dis- 
courage our  hearts  1 

7.  /  ivill  tear  your  flesh  iintk  the 
thorns,  &c.  Or,  Heb.  '^mni  dashti, 
will  thresh.  The  threat  probably  re- 
lates to  a  cruel  method  of  torture 
used  in  those  times,  for  putting  cap- 
tives to  death,  by  laying  briers  and 
thorns  on  their  naked  bodies,  and 
then  drawing  over  them  some  heavy 
implements  of  husbandry.  The  opi- 
nion of  Drusius,  that  persons  put  lo 
death  in  this  manner  were  laid  naked 
on  thorns  and  briers,  and  then  both 
crushed  and  trampled  together,  seems 
to  be  confirmed  by  the  force  of  the 
preposition  in  the  original  (t'\ik), 
■which,  like  the  Latin  cimn,  properly 
imports  '  together  with,'  una  cum, 
rather  than  '  by.'  Chald.  '  I  will 
mangle  your  flesh  upon  the  thorns, 


8  TT  And  he  went  up  thence 
^  to  Penuel,  and  spake  unto 
them  likewise  :  and  the  men  of 
Penuel  answered  him  as  the 
men  of  Succoth  had  answered 
Mm. 

liGeii.32.  30.     1  Kings  12. 25. 


and  upon  the  briers.'  '  Thus  did 
Gideon  threaten  the  inhabitants  of 
Succoth ;  and  thus  do  masters,  fathers, 
and  schoolmasters,  swear  they  will 
punish  those  who  have  offended 
them.  To  see  the  force  of  the  figure, 
it  must  be  kept  in  mind  that  the  peo- 
ple (in  the  East)  are  almost  in  a 
state  of  nudity.  To  tear  a  man's 
naked  body,  therefore,  Avith  briers 
and  thorns,  would  be  no  small  pun- 
ishment. See  poor  travellers,  some- 
times, who,  in  consequence  of  a  wild 
beast,  or  some  other  cause,  have  to 
rush  into  the  thicket ;  before  they 
can  get  out  again,  in  consequence  of 
thorns,  they  are  literally  covered 
with  blood.  There  have  been  in- 
stances where  a  master,  in  his  anger, 
has  taken  a  jagged  edge  of  the  pal- 
mirah  branch,  to  tear  ihe  naked  body 
of  his  slave,  and  nothing  can  be  more 
common  than  to  threaten  it  shall  be 
done  to  those  who  have  given  offence. 
People  also  oi'ten  menace  each  other 
with  the  repetition  of  the  old  punish- 
ment of  tying  the  naked  body  in  a 
bundle  of  thorns,  and  rolling  it  on 
the  ground.'  Roberts.  See  farther 
respecting  this  punishment  on  v.  16. 
8.  Went  up  thence  to  Penuel.  A 
city  also  in  the  tribe  of  Gad  near  the 
brook  Jabbok,  and  not  far  from  Suc- 
coth ;  so  called  by  Jacob  for  the  rea- 
son mentioned  Gen.  3-2.  30,  31. 

IT  Spake  unto  them  likewise.  That  is, 
he  made  the  same  request  lo  them 
that  he  had  to  (he  men  of  Succoth. 


B.  C.  1249.J 


CHAPTER  VIll. 


Ill 


9  And  he  spake  also  unto  the 
men  of  Penuel,  saying,  When  I 
'come  again  in  peace,  ""I  will 
break  down  this  tower. 

10  IT  Now  Zebah  and  Zal- 
munna  were  in  Karkor,  and 
their  hosts  with  them,  about 
fii'teen  thousand  men,  all  that 
were  left  of  '  all  the  hosts  of  the 
children  of  the  east :  for  there 
fell  an  hundred  and  twenty 
thousand  men  that  drew  sword. 

11  IT  And  Gideon  went  up  by 
the  way  of  them  that  dwelt  in 

i  1  Kings  2-2.  27.     h  ver.  17,     1  ch.  7.  12. 


9.  When  I  come  again  in  peace. 
That  is,  according  to  the  Heb.  idiom, 
when  I  return  in  soundness,  in  safe- 
ty, in  triumph ;  as  his  strong  faith 
assured  him  would  be  the  case.  He 
defers  tlie  intended  vengeance  for  the 
present,  for  fear  of  losing  time  in  the 
pursuit,  and  perhaps  from  a  secret 
hope  that  they  might  upon  farther 
reflection  repent  of  their  refusal,  and 
atone  for  it  by  sending  succors  and 

supplies  after  him. IT  Ivnll  break 

down  this  tower.  They  had  probably, 
on  giving  their  answer,  pointed  in- 
sultingly to  a  lower  in  which  their 
chief  defence  lay,  and  intimated  to 
him  that  he  might  do  his  worst,  for 
they  could  amply  defend  themselves. 

10.  In  Karkor.  A  town  near  the 
east  frontiers  of  Gad,  and  at  no  great 
distance  from  the  source  of  the  small 
river  Jabbok.  It  is  no  where  else 
mentioned. 

11.  By  the  way  of  them  that  dwell  in 
tents.  Probably  he  took  an  unwonted 
and  unsuspected  route  along  the  ter- 
ritories of  the  Scenite  or  tent-dwell- 
ing Arabs.  Chald.  '  Gideon  went 
up  by  the  way  of  the  camps  of  the 
Arabians,  who  dwell  in  tents  in  the 


tents  on  the  east  of  "  Nobah  and 
Jogbehah,  and  smote  the  host : 
for  the  host  was  "  secure. 

12  And  when  Zebah  and  Zal- 
munna  fled,  he  pursued  after 
them,  and  "took  the  two  kings 
of  Midian,  Zebah  and  Zalmun- 
na,  and  discomfited  all  the  host. 

13  II  And  Gideon  the  son  of 
Joash  returned  from  battle  be- 
fore the  sun  was  up, 

14  And  caught  a  young  man 
of  the  men  of  Succoth,  and  in- 

m  Num.  32.  3.5.  42.  n  ch.  18. 27.  1  Thess. 
5.  3.     o  Ps.  S3.  11. 


de.sert.'  Schmid,  however,  thinks 
the  allusion  is  to  a  portion  of  the 
trans-jordanic  Israelites  who  follow- 
ed the  nomade  mode  of  life  in  these 
regions,  as  the  Arabs  in  the  neigli- 
borhood  of  Midian,  being  among  the 
'  sons  of  the  East,'  may  be  supposed 
more  likely  to  have  been  confede- 
rate with  them  in  the  expedition, 
and  not  disposed  to  let  Gideon  pass 

peaceably  through  their  borders. 

U  The  host  was  secure.  Heb.  riDM^^n 
T^'^nn  hammahan'eh  heherid,  the  host 
%oas  become  security ;  not  only  secure, 
but  in  their  own  estimation,  .security 
itself 

13.  Before  the  sun  was  up.  More 
correctly  rendered  according  to  the 
Heb.  D'lnn  nb3>?3ii?2  milmaal'eh  he- 
hares,  from  the  ascent  or  height  of 
Heres.  This  rendering  is  confirmed 
by  the  Septuagint,  the  Syriac,  and 
the  Arabic.  The  original  'Heres' 
is  never  used  for  '  sun  '  except  in  the 
poetical  style,  Job  9.  7,  while  express 
mention  is  made  of  mount  Heres, 
ch.  1.  35.  The  writer's  drift  is  pro- 
babl)r  to  intimate  that  Gideon  return- 
ed by  a  difierent  route  from  that  by 
which  he  went. 


112 


JUDGES. 


[B.  C.  1249. 


quired  of  him  :  and  he  described 
unto  him  the  princes  of  Suc- 
coth,  and  the  elder.s  tliereof,  even 
threescore  and  seventeen  men. 

15  And  he  came  unto  the  men 
of  Succoth,  and  said,  Behold 
Zebah  and  Zahiiunna,  with 
whom  ye  did  p  upbraid  me,  say- 

P  ver.  6. 

44.  He  described  unto  him.  Heb. 
'l"'iiS^  ar;3"'T  va-yiktob  elauv,  he  wrote 
for  him.  He  gave  the  names  in 
writing  of  seventy  persons,  the  chief 
men  of  Succoth,  who  were  most  con- 
cerned in  refusing  him  rnd  his  men 

the   refreshment    he  requested. 

IT  And  the  ciders  thereof.  Even  the 
elders  thereof.  The  princes  and  the 
elders  were  the  same  persons. 

16.  He  took — thortis  and  briers  of 
the  ivilderiiess,  and  with  them  he 
taught  the  men  of  Succoth.  Heb. 
ST^  ijodda.  made  to  know.  He  made 
them  sensible  of  their  crime  and 
folly-  in  other  words,  he  punished 
Ihem  by  putting  them  to  death  by 
this  mode  of  torture.  This  is  to  be 
inferred  from  the  fact  that  their 
offence  was  the  same  as  that  of  the 
men  of  Penuel,  whom  he  certainly 
did  put  to  death.  The  probability  is 
that  their  naked  bodies  were  laid  in 
the  midst  of  a  heap  of  thorns,  briers, 
and  prickly  brush,  and  then  thresh- 
ing sledges  or  other  heavy  imple- 
ments of  husbandry  were  drawn  over 
them.  In  northern  nations,  where 
the  body  is  completely  covered,  the 
idea  of  such  punishments  with  thorns 
on  the  naked  person,  seems  a  far- 
fetched device ;  but  in  the  East, where 
the  clothing  leaves  much  more  of  the 
person  exposed,  and  where,  in  con- 
sequence, men  are  continually  lace- 
rating their  skins  in  passing  through 


ing,  Are  the  hands  of  Zebah 
and  Zahnunna  now  in  thine 
hand,  that  we  should  give  bread 
unto  thy  men  thai  art  weary? 

16  ''And  he  took  the  elders 
of  the  city,  and  thorns  of  the 
wilderness,  and  briers,  and  with 
them  he  taught  the  men  of  Suc- 
coth. 

1  ver.  7. 


thickets,  &c.,  the  idea  of  such  lace- 
ration is  always  kept  present  either 
by  the  actual  experience  of  suffering, 
or  by  the  constant  observation  of  it. 
Hence  tearing  the  flesh  with  thorns 
comes  to  be  a  familiar  idea  of  penal 
infliction,  and,  as  such,  is  popularly 
mentioned  as  among  the  punish- 
ments which  evil-doers  deserve,  or 
will  obtain,  not  only  in  this  life,  but 
in  the  life  to  come. — The  punish- 
ment, it  must  be  acknowledged,  was 
severe,  but  the  provocation  was 
great.  Considered  as  an  act  of  in- 
gratitude and  inhumanity  only,  it 
was  exceedingly  sinful  ;  for  what 
could  be  more  base  than  to  refuse  a 
meal  to  those  M'ho  had,  at  the  peril  of 
their  own  lives,  delivered  the  whole 
nation  from  the  yoke  of  Midlan ; 
and  were  now,  though  only  three 
hundred  in  number,  following  the 
remaining  fugitives,  fifty  times  as 
numerous  as  themselves,  in  order  to 
extirpate  them  entirely  1  Had  they 
been  mere  strangers  and  travellers  in 
distress,  their  request  would  have 
been  reasonable,  and  a  refusal  bar- 
barous ;  but  considering  that  they 
were  their  own  countrymen,  and 
fighting  their  country's  battles  under 
the  special  calling  and  direction  of 
Heaven,  it  was  treason  of  the  black- 
est dye ;  it  was  the  very  way  to  pre- 
vent the  execution  of  the  divine  pur- 
poses, and  if  God  had  not  miracu- 


B.  C.  1249.] 


CHAPTER  VIII. 


113 


17  "^And  he  beat  down  the 
tower  of  '  Penuel,  and  slew  the 
men  of  the  city. 

18  T^  Then  said  he  unto  Zebah 
and  Zahnunna,  What  manner  of 

1-  ver.  9.    8  1  Kings  12.  25. 

lously  renewed  the  strength  of  the 
visitors,  this  refusal  of  food  to  them 
Avonld  have  done  more  to  vanquish 
them  than  all  the  hosts  of  Midian 
had  been  able  to  effect.  But  they 
added  insult  to  injury;  they  endeav- 
ored to  weaken  his  hands  by  deriding 
the  vanity  of  his  attempts ;  they  an- 
swered liim  in  a  tone  of  bantering 
and  scorn,  and  thus  poured  contempt 
upon  a  cau.^e  which,  being  of  God, 
was  thereby  rendered  sacred.  So 
that  taking  all  things  into  view,  it 
cannot  be  questioned  that  Gideon  did 
right  in  making  a  fearful  example 
of  such  wicked  traitors.  The  whole 
of  this  remarkable  transaction  tends 
to  inspire  us  with  confidence  in  God, 
and  to  encourage  our  exertions  in 
his  cause;  but  there  are  two  lessons 
especially  which  we  shall  do  well  to 
learn  from  it;  (1)  To  prosecute  our 
spiritual  warfare  under  all  discour- 
agements ourselves ;  and  (2)  To  be 
careful  to  put  no  discouragements  in 
the  way  of  others.  God  is  indignant 
Avith  those  who  would  weaken  the 
hands  of  his  people.  His  command 
is,  '  Strengthen  ye  the  weak  hands, 
and  confirm  the  feeble  knees;  say 
unto  them  that  are  gf  a  fearful  heart, 
Be  strong,  fear  not;  your  God  will 
come  and  help  you.' 

18.  What  manner  of 'men  were  they 
ichom  ye  slew  at  Tabor?  This  ques- 
tion relates  to  an  occurrence  not  pre- 
viously mentioned,  but  the  inference 
Is,  that  these  uterine  or  full  brothers 
of  Gideon,  during  the  seven  years' 
10* 


men  were  they  whom  ye  slew  at 
'  Tabor  ?  And  they  answered, 
As  thou  ar/,  so  were  they  ;  each 
one  resembled  the  children  of  a 
king. 

tch.  4.  6.     Ps.  89.]2. 


oppression  of  Midian,  when  the 
children  of  Israel  had  been  compel- 
led to  make  themselves  dens  in  the 
mountains,  ch.  6.  2,  had  taken  shel- 
ter in  mount  Tabor,  where  they  w-ere 
found  by  these  two  kings  and  barba- 
rously massacred  in  cold  blood.  It 
may  be  that  the  event  had  occurred 
but  a  short  time  before  during  Gid- 
eon's absence,  and  that  he  had  mere- 
ly heard  a  confused  account  of  it ; 
still  it  is  not  clear,  simply  from  the 
interrogative  form  of  the  address,  that 
Gideon  was  uncertain  whether  his 
brethren  had  perished  by  the  hand  of 
these  two  princes.  He  may  have  put 
the  question,  in  order  to  draw  the 
acknowledgment  of  the  deed  from 
their  own  lips,  and  thus  make  his 
justice  in  their  punishment  more  con- 
spicuous. It  should  not  be  forgotten 
that  the  day  is  coming  w'hen  every 
secret  thing  will  be  brought  to  light, 
and  such  conviction  flash  on  the  of- 
fenders that  they  will  no  longer  be 

able  to  conceal  their  guilt. MEack 

one  resembled  ihc  children  of  a  king. 
This  is  an  Orientalism  still  in  use. 
Of  a  person  who  is  beautiful  or  of  a 
fair  complexion,  who  is  courageous, 
and  stately  in  his  gait,  it  is  said  in 
the  East,  '  He  is  like  the  son  of  a 
king;'  '  He  is  the  son  of  a  god.'  In 
the  Measures  of  comparison,  the  king 
and  that  which  belongs  to  him,  forms 
the  superlative  degree,  and  to  say 
that  a  person  or  thing  is  kingl}-^,  or 
like  that  which  belongs  to  a  king,  is 
to  say  that  it  is  the  most  excellent  of 


114 


JUDGES. 


[B.  C.  1249. 


19  And  he  said,  They  were 
my  brethren,  even  the  sons  of 
iny  mother  :  as  the*  Lord  liveth, 
if  ye  had  saved  them  ahve,  1 
"would  not  slay  you. 

20  And  he  said  unto  Jether 
his  first-born,  Up,  and  slay  thern^ 

its  kind.  From  the  reports  of  trav- 
ellers it  would  appear,  that  in  some 
way  or  other,  the  royal  families  in 
the  East  are  usually  remarkable  for 
the  beauty  and  majesty  of  their  per- 
sons ;  so  that  the  comparison  is  some- 
thing more  than  a  mere  compliment- 
ary phrase. 

19.  Mtj  brethren,  even  the  sons  of 
my  mother.  In  countries  where  po- 
lygamy is  tolerated,  the  ties  of  broth- 
erhood are,  as  might  be  expected, 
much  more  close  and  tender  between 
those  who  are  born  of  the  same  mo- 
ther, than  those  who  are  connected 
only  as  the  children  of  the  same  fa- 
ther. Of  this  we  have  had  and  shall 
have  ample  evidence  in  the  sacred 
history.  This  explains  why  '  son  of 
my  mother'  was  among  the  Hebrews, 
as  now  among  the  Arabs  and  others, 
a  far  more  endearing  expression  than 
that  of  '  my  brotlier,'  in  the  general 

sense. IT  /  ivould  not   slay    you. 

Which  he  was  not  bound  to  do,  in- 
asmuch as  they  were  not  Canaanites. 

20.  Up,  and  slay  thevi.  The  He- 
brews had  no  executioner.  When  a 
man  was  guilty  of  homicide,  the  exe- 
cution devolved  on  the  next  of  kin, 
by  right  of  blood-revenge  ;  in  other 
cases  criminals  were  stoned  by  the 
people,  the  witnesses  setting  the  ex- 
ample :  and  when  a  king  or  chief 
ordered  a  person  to  be  put  to  death, 
the  office  was  performed  by  the  per- 
son to  whom  the  command  was  given. 
And    this  was  generally  a   person 


But  the  youth  drew  not  his 
sword  :  for  he  feared,  because 
he  was  yet  a  youth. 

21  Then  Zebah  and  Zalmunna 
said,  Rise  thou,  and  fall  upon 
us :  for  as  the  man  is,  so  is  his 
strength.       And  Gideon  arose. 


whose  consideration  in  life  bore  some 
proportion  to  that  of  the  person  to  be 
slain.  In  fact,  the  otfice  even  of  a 
regular  executioner,  is  not  by  any 
means  dishonorable  in  the  East.  The 
post  of  chief  executioner  is,  in  most 
Oriental  courls,  one  of  honor  and  dis- 
tinction. When  thus  there  was  no 
regular  executioner,  it  came  to  be 
considered  a  sort  of  honor  to  put  a 
distinguished  person  to  death  ;  and, 
on  the  other  hand,  the  death  itself 
was  honorable  in  proportion  to  the 
rank  of  the  personage  by  whom  the 
blow  was  inflicted.  It  was  the  great- 
est dishonor  to  perish  by  the  hands 
of  a  woman  or  a  slave.  We  see  this 
feeling  distinctly  in  the  present  nar- 
rative, where  the  two  princes  much 
prefer  to  die  by  Gideon's  own  hand 
than  by  that  of  a  youth  who  had  ob- 
tained no  personal  distinction.  As 
to  the  hero's  commissioning  his  son 
to  perform  this  office,  it  was  perhaps 
partly  to  honor  him  with  the  distinc- 
tion of  having  slain  two  chief  ene- 
mies of  Israel ;  as  well  as  because 
the  rules  of  blood-revenge  made  it 
necessary  that  the  execution  of  those 
who  had  slain  his  own  brethren, 
should  either  be  performed  by  him- 
self, or  by  a  member  of  his  own 
family. 

21.  As  the  'man  is,  so  is  his  strength. 
His  strength  is  proporlionnie  to  his 
age,  and  therefore  they  v^-ould  sooner 
be  dispatched,  and  with  less  pain,  by 
Gideon  than  by  a  youth. ^Took 


•B.  C.  1249.] 


CHAPTER  VIII. 


115 


and  "  slew  Zebah  and  Zalmunna, 
and  took  away  the  ornaments 
that  were  on  their  camels'  necks. 

22  ir  Then  the  men  of  Israel 
said  unto  Gideon,  Rule  thou 
over  us,  both  thou,  and  thy  son, 
and  thy  son's  son  also  :  for  thou 
hast  delivered  us  from  the  hand 
of  Midian. 

23  And  Gideon  said  unto  them, 

u  Ps.  83.  11. 


away  the  ornaments  ikat  were  on  their 
camels'  necks.  Heb.  t3"'3"iriT!3n  hassa- 
haronim,  little  moons,  crescents.  Pro- 
bably shining  plates  of  gold  or  other 
metal  in  the  form  of  crescents  sus- 
pended from  the  camels'  necks,  and 
hanging  down  upon  their  breasts  in 
front.  The  heads,  necks,  bodies,  and 
legs,  of  camels,  horses,  and  elephants, 
are  still  highly  ornamented  in  East- 
em  countries. 

22.  Rule  thou  oxer  us,  &c.  That 
is,  they  would  have  him  to  be  king ; 
and  here  it  is  that  the  Hebrews  first 
betray  a  desire  to  establish  a  heredi- 
tary kingdom,  forgetting  the  pecu- 
liar character  of  their  government, 
and  the  high  distinction  which  they 
enjoyed  in  having  Jehovah  for  their 
king.  But  the  pious  hero  himself 
■was  mindful  of  it,  replying  in  the 
true  spirit  of  the  theocracy,  '  I  will 
not  rule  over  you,  neither  shall  my 
son  rule  over  you,  the  Lord  shall 
rule  over  you.'  Gideon,  in  modestly 
and  piously  declining  the  proposal, 
acted  with  a  moderation  and  wisdom 
•worthy  of  himself  He  would  do 
nothing  that  seemed  to  trench  upon 
the  divine  prerogative.  Though  he 
would  serve  them  as  a  judge,  he 
would  not  rule  over  them  as  a  king. 
His  decision  showed  how  much  he 


I  will  not  rule  over  you,  neither 
shall  my  son  rule  over  you : 
"^  the  Lord  shall  rule  over  you. 
24  IF  And  Gideon  said  unto 
them,  I  would  desire  a  request 
of  you,  that  you  would  give  me 
every  man  the  ear-rings  of  his 
prey.  (For  they  had  golden 
ear-rings,  ^  because  they  were 
Ishmaelites.) 

X  1  .Sam.  8.  7,  and  10.19,  and  12.  12.    y  Gen. 
25.  13,  and  37.  25,  28. 


had  in  subjection  the  motives  which 
usually  prevail  with  men.  The  am- 
bition of  exalting  a  family  is  a  great 
snare ;  but  a  true  patriot,  who  aims 
not  at  his  own,  but  the  public  good, 
will  decline  rather  than  seek  those 
honors,  and  rest  satisfied  with  de- 
serving well  of  his  country,  without 
aspiring  to  rule  it.  All  his  sons, 
however,  were  not  of  his  mind,  and 
did  not  forget  this  offer,  as  will  ap- 
pear in  the  sequel. 

24.  That  ye  would  give  me  every 
man  the  ear-rings  of  his  prey.  Or, 
Heb.  liia  tltJ  UJiS^  ish  nezem  she- 
lalo,  every  man  an  ear-ring  of  his 
prey.  The  word  in  the  original  is  in 
the  singular,  and  it  seems  more  likely 
that  Gideon  would  have  requested  a 
moderate  contribution  from  each 
man,  than  that  he  should  have  de- 
manded all  the  jewels  of  this  kind 
which  fell  to  the  share  of  his  follow- 
ers, and  which  perhaps  constituted 
the  most  valuable  portion  of  their 
prey.  The  request  of  Gideon,  though 
doubtless  well  intended,  was  certain- 
ly unfortunate  in  its  results,  as  the 
sequel  clearly  proves.  On  the  true 
import  of  tiT3  here  rendered  ear-ring, 

see  on  Gen.  24.  22. V Because  they 

were  Ishmaelites.  The  Midianites 
were  not  properly  Ishmaelites,  being 


116 


JUDGES. 


[B.  C.  1249 


25  And  they  answered,  We 
will  willingly  give  them.  And 
they  spread  a  garment,  and  did 
cast  therein  every  man  the  ear- 
rings of  his  prey. 

26  And  the  weight  of  t^e  gold- 
en ear-rings  that  he  requested, 
was  a  thousand  and  seven  hun- 

descended  from  another  son  of  Abra- 
ham ;   but  from  being  much  inter- 
mixed with  them,  from  following  the 
same  mode  of  life,  and  possessing  the 
same   general  manners,  they  might 
well  be  so  called.     Indeed  the  terms 
'  Ishmaelites,'  and '  Midianites,'  seem 
to  have  been  used  interchangeably 
from  a  very  early  period,  Gen.  38. 
25.     Probably  all  those  eastern  kin- 
dred tribes  whose  way  of  life  was 
similar,  and  were  much  mixed  with 
the  Arabians,  were  called  Ishmael- 
ites in  a  general  sense.      It  is  also 
probable  that  large  numbers  of  real 
Ishmaelites  acted  with  the  Midian- 
ites on  this  occasion,  and  Boothroyd 
would  restrict  the  words  of  the  text 
to  these: — 'Those  slain,  who  were 
Ishmaelites,  wore  golden  pendants.' 
In  consequence  of  Mohammed's  hav- 
ing prohibited  rings  of  gold,  the  mod- 
ern Arabs  do  not  exhibit  such  costly 
ornaments  as  the  ancient  Midianites. 
25.   Wc  will  willingly  give.     Heb. 
■^^3  "^iro   nalheii   ni^ttii,   giving  loc 
laill  give.     The  same  feelings  which 
had  just  before  prompted  them  to  of- 
fer him  a  crown,  undoubtedly  dis- 
posed them  now  to  comply  with  his 
request,  with  the  utmost  readiness. 
Though  he  asked  but  a  single  arti- 
cle  from  each,  yet   from   the   total 
amount   of  the   donation,  it   would 
seem  that  in  giving  many  of  them 
went  beyond  the  letter  of  his  request, 
and  threw  in  a  number. 


dred  shekels  of  gold  ;  beside 
ornaments,  and  collars,  and  pur- 
ple raiment  that  ivas  on  the 
kings  of  Midian,  and  beside  the 
chains  that  were  about  their 
camels'  necks. 
27  And  Gideon  ^  made  an  ephod 

t  ch.  17.  5. 


26.  A'/id  the  weight — was  a  thou- 
sand and  seven  hundred  shekels  of 
gold.  Taking  the  shekel  at  half  an 
ounce  weight,  the  sum  of  the  gold 
collected  in  ear-rings  was  seventy- 
three  pounds  four  ounces ;  and  worth, 
as  gold  now  rates,  upwards  of  twelve 

thousand    dollars. IT  Ornaments. 

The  same  word  as  that  applied  to 
the  '  ornaments '  of  the  camels,  v.  21, 
and  probably  denoting  articles  of  the 
same  form  and  material. IT  Col- 
lars. Rather,  as  the  original  mDit33 
nettephoth,  comes  from  C]U3  naiaph, 
to  drop,  to  distil  by  drops,  ear-drops, 
or  pendants  of  pearl,  from  their  form. 

IT  Purple.     See  on  Ex.  35.   35. 

The  present  is  the  first  indication  of 
purple  as  a  royal  color. 

27.  Gideon  made  an  ephod  thereof. 
An  ephod  was  a  vestment  covering 
the  shoulders  and  extending  over 
the  breast,  somewhat  like  a  coat  with- 
out sleeves.  There  were  two  kinds 
of  them ;  one,  a  rich  garment,  pecu- 
liar to  the  high  priest,  made  of  blue, 
purple,  scarlet,  and  twined  linen, 
curiously  wrought,  and  embroidered 
with  gold.  In  this  was  set  the  breast- 
plate studded  with  precious  stones, 
and  containing  the  Urim  and  Thum- 
mim,  by  which  the  high  priest  con- 
sulted the  will  of  Jehovah,  Ex.  25.  7 ; 
28.  4.  The  other  was  made  after  the 
same  model,  but  of  inferior  materials, 
being  composed  simply  of  fine  linen, 
and  worn  not  only  by  the  priests,  but 


B.  C.  1249.] 


CHAPTER  VIII 


117 


thereof,  and  put  it  in  his  city, 
even  ''in  Ophrah:  and  all  Israel 
^went  thither  a  whoring  after 
it :  which  thing  became  "  a  snare 
unto  Gideon,  and  to  his  house. 

a  ch.  6.  24.    b  Ps.  106.  30.     c  Deut.  7.  16. 

by  llie  Levites  and  others  in  divine 
mini.sirations,  as  we  see  from  the  case 
of  Samuel,  1  Sam.  2.  18,  and  of  Da- 
vid, 1  Sam.  17.  16,  neither  of  whom 
beh)nged  to  the  sacerdotal  order.  The 
ephod  made  by  Gideon  was  undoubt- 
edly designed  to  be  of  the  former 
kind,  and  was  thus  wrought  with 
great  splendor.  His  real  motive  in 
this  transaction  is  not  very  easily  de- 
termined. Some  think  the  ephod 
was  designed  merely  as  a  commemo- 
rative trophy  of  Israel's  deliverance; 
but,  if  so,  it  was  a  very  strange  one, 
having  no  conceivable  relation  to 
such  an  event.  The  more  probable 
opinion  undoubtedly  is,  that  it  was 
intended  wholly  for  a  religious  use. 
Gideon  had,  at  his  first  calling,  been 
instructed  to  build  an  altar  and  offer 
sacrifice.  This  perhaps  induced 
him  to  think  himself  authorized  to 
oificiate  in  the  same  way,  occasion- 
ally, at  his  own  house,  and  as  he 
knew  that  an  ephod  was  a  usual  ap" 
pendage  to  such  an  office,  he  might 
have  ha"6  one  formed  and  finished  in 
sumptuous  style  for  this  purpose.  If 
this  be  the  right  conjecture,  the  wor- 
ship performed  was  doubtless  in 
honor  of  the  true  God,  but  it  was 
still  unaulhorizedand  improper,  how- 
ever he  may  have  considered  the 
first  commission  as  constituting  a 
good  warrant  for  his  continuing  the 
service.  Even  in  l)is  life-time,  it  un- 
qnestionably  had  the  effect  of  with- 
drawing the  attention  of  the  people, 
oast  of  the  Jordan,  from  the  taberna- 


2S  IT  Thus  was  Midian  sub- 
dued before  the  children  of  Is- 
rael, so  that  they  lifted  up  their 
heads  no  more.    '^  And  the  coun- 


d  ch.  5.  31. 


cle  at  Sliiloh,  and  so  far  tended  to 
pave  the  way  for  that  decline  into 
positive  idolatry,  which  took  place 

after  his  death. IT  All  Israel  loent 

thither,  &c.  They  made  it  a  means 
of  practising  superstition  and  idola- 
try; they  resorted  to  this,  instead  of 
the  true  ephod,  to  inquire  the  will  of 
God;  thus  gradually  forsaking  the 
place  which  Jehovah  himself  had 
ordained  as  the  one  seat  of  worship 
To  such  disa.strous  consequences 
may  one  false'  step  of  a  good  man 
lead,  who  fails  to  weigh  well  the 
issues  of  his  best  meant  conduct. 
The  following  suggestions  naturally 
arise  from  the  narrative.  (1)  In 
God's  worship  human  inventions  are 
to  be  most  carefully  avoided,  and  the 
inspired  word  strictly  adhered  to. 
(2)  What  may  be  indifferent  or  inno- 
cent to  one  man  may,  to  a  weaker 
brother,  be  a  dangerous  snare.  (3) 
The  beginning  of  sin  is  as  the  letting 
out  of  water.  From  small  begin- 
nings arose   all  the  present  horrid 

idolatry  of  the  church  of  Rome. 

^Became  a  snare  unto  Gideon  and  to 
his  house.  That  is,  became  not  only 
a  source  of  evil  personally  to  Gideon, 
enticing  his  afl^eclions  from  the  pro- 
per object,  and  abating  his  zeal  for 
the  true  worship  of  God  in  his  old 
age,  but  proving  the  occasion  of  sin 
and  ruin  to  his  family,  as  appears 
from  the  ensuing  chapter. 

28.  They  lifted  vp  their  heads  no 
more.  Recovered  not  their  former 
strength    or   spirit ;  were  not  in  a 


118 


JUDGES. 


[B.  C.  1209. 


try  was  in  quietness  forty  years 
in  the  days  of  Gideon. 

29  IT  And  Jerubbaal  the  son 
of  Joash  went  and  dwelt  in  his 
own  house. 

30  And  Gideon  had  three- 
score and  ten  sons  of  his  body 
begotten  :  for  he  had  many 
wives. 

31  "^And  his  concubine  that 
was  in  Shechem,  she  also  bare 
him  a  son,  whose  name  he  called 
Abimelech. 

32  IT  And  Gideon  the  son  of 
Joash  died  ^in  a  good  old  age, 
and  was  buried  in  the  sepulchre 
of  Joash  his  father,  ''in  Ophrah 
of  the  Abi-ezrites. 

e  ch.  9.  2,  5.  f  ch.  9.  1.  s  Gen.  25.  8. 
Job  5.  26.     h  ver.  27.     ch.  6.  24. 


condition  again  to  invade  or  anno)' 
the   Israelites  in   their  possessions. 

'^ In  quietness  forty  years  in  the 

days  of  Gideon.  While  Gideon  lived. 
The  forty  years  are  perhaps  to  be 
dated  from  the  defeat  of  the  Midian- 
ites,  and  the  consequent  complete 
recovery  of  the  national  liberty. 

30.  Of  his  body  begotteji,.  Heb. 
1^"!''  !S2T'  yotzee.  yereko,  coming  out 
of  his  thigh.  Intimating  they  were> 
his  own  natural  sons,  sons  by  gene- 
ration, and  not  by  adoption. 

31.  His  concubine  that  was  in  She- 
chem. A  lawful,  but  secondary  wife, 
whose   children   could  not   inherit. 

See   on    Gen.    16.    1-3. IT  Whose 

name  he  called  Abimelech.  Heb. 
'li?3"'iS  1)3113  tl5*  C:Z5"'  yasem  eth  shemo 
Abimelek,  whose  'name  he  set,  put,  ap- 
pointed,Abimelech.  The  name  proper- 
ly signifies,  '  father — king,'  and  was 
perhaps  conferred  out  of  complais- 
ance to  his  concubine,  who  may  have 
desired  it  from  ambitious   motives. 


33  And  it  came  to  pass  '  as 
soon  as  Gideon  was  dead,  that 
the  children  of  Israel  turned 
again,  and  ^  went  a  whoring  after 
Baalim,  '  and  made  Baal-berith 
their  god. 

34  And  the  children  of  Israel 
'"  remembered  not  the  Lord 
their  God,  who  had  delivered 
them  out  of  the  hands  of  all  their 
enemies  on  every  side  : 

35  "  Neither  showed  they  kind- 
ness to  the  house  of  Jerubbaal, 
namely.,  Gideon,  according  to  all 
the  goodness  which  he  had 
showed  unto  Israel. 


1  cli.  2.  19.  k  ch.  2.  17.  1  ch.  9.  4.  46. 
ni  P.S.  78.  11,  42,  and  106.  13,  21.  ■■  ch.  9.  16, 
17,  18.    Eccles.  9.  14,  15. 


The  incident  certainly  proved  of 
evil  omen,  whether  Abimelech  was 
prompted  to  the  course  he  pursued 
by  reflecting  upon  the  import  of  bis 
name  or  not.  The  influence  of 
names,  in  the  formation  of  charac- 
ter, is  probably  much  greater  tkan  is 
usually  imagined,  and  deserves  the 
special  attention  of  parents  in  their 
bestowment.  Children  should  be 
taught  that  the  circumstance  of  their 
bearing  the  names  of  good  men  or 
women,  who  have  lived  befbre  them, 
constitutes  an  obligation  upon  them 
toimitate  and  perpetuate  their  virtues. 

33.  Baal-BeritL  That  i^,  The  Lord 
of  the  covenant ;  so  called,  perhaps, 
from  his  being  considered  the  deity 
that  presided  over  compacts,  leagues, 
treaties,  covenants,  &c,  especially  to 
avenge  the  violation  of  them. 

34,  35.  Remembered  not  the  Lord 
their  God, — Neither  showed  they  kind- 
ness to  the  house  of  Jerubbaal.  On 
the  two   concluding  verses  of   this 


B.  C.  1209.] 


CHAPTER   IX. 


119 


CHAPTER  IX. 

AND  Abimelech  the  son  of 
Jerubbaal  went  to  Shechem 
unto  "his  mother's  brethren,  and 
communed  with  them,  and  with 
all  the  family  of  the  house  of  his 
mother's  father,  saying, 
2  Speak,  I  pray  you,  in  the 

a  ch.  8.  31. 


chapter,  we  have  simply  to  remark, 
1)  That  they  who  are  kept  from 
evil,  not  so  much  by  their  own  choice 
as  by  the  restraint  of  others,  will, 
like  the  slackened  bow,  start  aside 
the  moment  the  string  is  loosed.  (2) 
"We  are  not  to  wonder  if  they  are 
ungrateful  to  us,  who  show  them- 
selves destitute  of  all  gratitude  to- 
wards God. 


CHAPTER  IX. 

1.  Abimelech ivent   to    Shechem. 

As  Shechem  was  a  city  of  note  in  the 
tribe  of  Ephraim,  and  the  Ephraim- 
ites  appear  to  have  been  a  rash, 
high-spirited,  and  excitable  people, 
parlicnJarly  jealous  of  their  brethren 
of  Manasseh,  and  perhaps  still  cher- 
ishing the  memory  of  the  fancied 
slight  put  upon  them  by  Gideon,  ch. 
8.  1-3,  Abimelech,  no  doubt,  promised 
himself,  on  this  ground,  the  speedy 
concurrence  of  the  Shechemites  in 
his  infamous  designs.  But  his  first 
step  was  to  enlist  his  relatives  in  his 
interest,  and  with  this  view  he  ap- 
plies himself  to  them,  undoubtedly, 
with  all  the  arts  of  an  aspiring  dema- 
gogue. 

2.  The  men  of  Shechem..  Heb.  '  the 
masters  of  Shechem  ;'  implying  per- 
haps  the  leading   men,  though  not 

necessarily  confined  to  this  sense. 

IT  Wlielher  is  better,  &c.  Heb.  '  what 
is  good  1  whether  the  ruling  over  you 


ears  of  all  the  men  of  Shechem, 
Whether  is  better  for  you,  either 
that  all  the  sons  of  Jerubbaal, 
ichidi  are  ^  three-score  and  ten 
persons,  reign  over  you,  or  that 
one  reign  over  you  ?  remember 
also  that  I  am  "^your  bone  and 
your  flesh. 

b  ch.  8.  30.    c  Gen.  29.  14.      . 

of  seventy  persons,'  &c.  From  the 
authority  and  influence  which  Gid- 
eon had  possessed,  and  from  the  ac- 
knowledged dignity  of  his  family, 
the  presumption  would  naturally  be, 
that  if  the  reins  of  government  were 
to  be  lodged  in  any  hands,  it  would 
be  in  those  of  some  one  of  his  sons, 
or  of  all  of  them  conjointly.  On  tiiis 
hypothesis  Abimelech  builds  his  pro- 
ject. But  his  words  convey  a  slan- 
derous insinuation  which  is  not  obvi- 
ous to  the  English  reader.  He  speaks 
of  Gideon's  sons  '  reigning'  C^X)2 
viashaL)  or  exercising  domination 
over  their  countrymen,  whereas  it 
was  just  this  species  of  rule  which 
Gideon  so  expressly  rejected  both  for 
himself  and  his  sons,  ch.  8.  23,  as  in- 
vading the  prerogative  of  the  Most 
High;  being  content  with  the  infe- 
rior degree  of  authority  usually  in- 
dicated by  the  term  toQD  shaphat,  to 
judge.  Nor  is  there  any  evidence, 
that  either  ot  his  sons  had  the  least 
intention  of  assuming  a  despotic 
sway  over  their  brethren.  But  Abi- 
melech's  conduct,  in  this  particular, 
affords  but  another  proof  that  he  who 
has  a  wicked  purpose  to  serve  will 
not  stick  at  a  lie  to  accomplish  it, 
and  that  those  who  design  ill  them- 
selves   are    ever   ready    to   charge 

similar    designs    upon     others. 

TT  Your  bone  and  your  flesh.  Your 
kinsman,  of  your  tribe  and  lineage, 


120 


JUDGES. 


[B.  C.  1209. 


3  And  his  mother's  brethren 
spake  of  him  in  the  ears  of  all 
the  men  of  Shechem  all  these 
words  :  and  their  hearts  inclined 
to  follow  Abimelech ;  for  they 
said,  He  is  our  '^  brother. 

4  And  they  gave  him  three- 
score and  ten  pieces  of  silver  out 
of  the    house    of  'Baal-berith, 

d  Gen.  29.  15. 


and  therefore  so  much  the  more  like- 
ly to  promote  your  interests.  The 
relation  indicated  by  these  words  is 
more  or  less  close  .according  to  the 
connexion  in  which  they  occur.  In 
some  cases,  it  implies  nothing  more 
than  descent  from  a  common  ances- 
tor, 1  Chron.  11.  1 ;  in  others,  kin- 
dred of  the  same  blood,  as  Jacob  and 
Laban,  Gen.  29.  14 ;  David  and  Am- 
asa,  2  Sam.  19.  13;  and  in  others 
again,  it  appears  simply  to  indicate 
the  relation  subsisting  between  the 
inhabitants  of  the  same  city  or  town. 
Perhaps  this  is  all  that  is  to  be  under- 
stood in  the  present  case.  But  how- 
ever interpreted,  it  was  advancing  a 
reason  for  his  election,  which  was 
never  contemplated  in  the  appoint- 
ment of  magistrates  over  the  nation 
of  Israel.  It  was,  in  fact,  directly 
opposed  to  the  true  ends  of  that  in- 
stitution ;  which  required  that  per- 
sons chosen  to  office  should  be  se- 
lected on  the  ground  of  moral  quali- 
fication, and  that  in  their  adminis- 
tration of  justice,  they  should  be  free 
from  the  bias  naturally  arising  from 
private  and  personal  regards. 

3.  Their  hearts  inclined  to  follow 
Abimelech.  Heb.  "'"ins  Cab  tJ'^l 
'^i^a'^Si?  vayyet  libham,  a'hare  Ahime- 
lek,  their  heart  inclined  itself  after 
Abimelech  ;  spoken  of  as  the  heart  of 
one  man.      The  reason  assig-ned  for 


wherewith  Abimelech  hired 
'  vain  and  light  persons,  which 
followed  him. 

5  And  he  went  unto  his  father's 
house  ^at  Ophrah,  and  ''slew 
his  brethren  the  sons  of  Jerub- 
baal,   being  threescore  and  ten 

ech.  8.  33.  fell.  11.  3.  2  Chron.  13.  7. 
Prov.  12.  11.  Acts  17.  5.  g  cli.  6.  24.  li  2 
Kings  11,  1,  2. 


their  adherence,  shows  that  his  sug- 
gestions had  taken  effect.  They  are 
prompted  to  support  his  claims,  be- 
cause from  his  near  relationship  they 
would  doubtless  be  raised  to  places 
of  preferment  under  him,  and  their 
city  would  be  likely  to  be  made  the 
metropolis  of  the  kingdom. 

4.  Out  of  the  house  of  Baal-berith. 
From  this  it  is  evident  that  idolatry 
had  gained  ground  again  in  some 
places  during  the  life-time  of  Gid- 
eon. The  treasure  deposited  in  this 
temple,  which  had  perhaps  been  rais- 
ed from  oblations  to  the  idol,  and  thus 
consecrated  to  idolatrous  uses,  is 
made  through  the  divine  counsels  the 
instrument  of  bringing  upon  the  idola- 
ters deserved  punishment,  by  embroil- 
ing them  in  a  civil  war  that  caused 
their  ruin.  Nothing  is  more  common, 
in  the  providence  of  God,  than  for 
the  revenues  of  sin  to  be  made  a 
plague   and  a   curse   to   those   that 

amass   them. IT    Vain  and   light 

j>ersons.  Worthless  and  abandoned 
men  ;  idlers  and  vagabonds,  the  very 
scum  of  society,  persons  who  were 
living  on  the  public,  and  had  nothing 
to  lose  ;  ever  the  most  fitting  instru- 
ments of  tyranny  and  cruelty. 

5.  Slevj  his  irelhren— threescore  and 
ten  persons.  The  real  number  would 
seem  to  have  been  sixty-eight,  for 
Jotham  escaped,  and  Abimelech  him- 


B.  C.  1209.] 


CHAPTER  IX. 


121 


persons,  upon  one  stone  :  not- 
withstanding,  yet   Jotham    the 
youngest  son  of  Jerubbaal  was 
left ;  for  he  hid  himself. 
6  And  all  the  men  of  Shechem 


self  is  of  course  to  be  excepted.  This 
is  on  the  supposition  that  the  whole 
number  of  Gideon's  sons  was,  accord- 
ing to  eh.  8.  30,  precisely  seventy, 
which  however  cannot  be  positive!}' 
aflirmed.  The  presumption  is,  that 
seventy  is  here  employed  as  a  round 
number.  We  have  in  this  incident 
the  first  indication  of  a  savage  cus- 
tom, which  is  not  yet  extinct  in  Asia, 
and  under  which,  a  new  king  deems 
it  a  raeasnre  of  policy  to  put  to  death 
his  brothers,  from  a  fear  that  their 
ambition,  or  the  favor  of  the  people 
towards  them,  might  lead  them  to 
form  designs  against  his  dignity  or 
life.  Thus,  the  commencement  of  a 
new  reign  is  signalized  by  the  same 
horrible  transaction  as  that  of  which 
we  here  read.  In  Persia,  where  the 
same  principle  operates,  the  new 
monarchs  have  rather  sought  to  se- 
cure their  own  safety  by  putting  out 
the  eyes  of  their  brothers  and  others 
from  whom  they  might  entertain  ap- 
prehensions.  ^\Upo7i  one  stone.  Of 

the  precise  manner  in  which  the 
murder  was  effected,  we  are  left  in 
ignorance.  It  was  a  common  mode  of 
capital  punishment,  in  ancient  times, 
to  precipitate  culprits  from  an  emi- 
nence upon  a  rock  or  stone  ;  and  to 
this  our  Saviour  seems  to  allude, 
Mat.  21.  44.  According  to  some,  ii 
was  in  this  manner  that  the  sons  of 
Gideon  perished  on  this  occasion. 
Others  suppose  that  the  stone  was 
used  as  a  kind  of  altar,  and  that  upon 
it  Abimelech,  in  conjunction  with 
the  men  of  Shechem,  made  his  un- 
11 


gathered  together,  and  all  the 
house  of  Millo,  and  went  and 
made  Abimelech  king,  by  the 
plain  of  the  pillar  that  was  in 
Shechem. 

fortunate  victims  an  oblation  to  Baal, 
in  revenge  for  the  sacrifice  of  the 
bullock  prepared  for  Baal  on  the 
rock,  ch.  6.  25,  26.  This  crime  of 
Gideon,  as  these  idolators  considered 
it,  they  determined  to  expiate  by  the 
sacrifice  of  his  sons.  That  the  men 
of  Shechem  joined  in  this  impious 
slaughter  is  indubitable  from  v.  24, 
and  this  is  about  all  that  can  be  dis- 
tinctly ascertained  respecting  it.  It 
is  highly  probable,  however,  that 
Abimelech,  under  some  false  pre- 
tence, as  perhaps  that  of  celebrating 
.some  festival,  had  convened  his 
brethren  together  in  one  place.  The 
transaction  shows,  what  indeed  has 
been  shown  in  a  thousand  similar  in-, 
stances,  that  ruthless  ambition  never 
he.sitates;  that  neither  conscience  nor 
affection,  neither  the  love  of  God  nor 
the  fear  of  man,  restrains  those  who 
are  under  its  baneful  influence. 

C>.  All  the  house  of  Milla.  Heb. 
!*lb)3  t\'^'2.  bclh-millo ;  literally,  the 
house  of  filling  up,  perliaps  so  called 
from  A  deep  pit  or  valley  in  the 
neighborhood  of  Shechem  being  ^Z^gfi 
up,  and  a  stronghold  or  castle  built 
upon  it.  There  is  a  strong  presump- 
tion that  the  same  place  is  iniended 
as  that  which,  in  v.  4G,  is  called  'a 
hold  of  the  house  of  the  god  Berith.' 

XBy  the  plain  of  the  pillar.     Or, 

Heb.  lITi  '^^]b^i  fiS  im  Ubn  mutztzab, 
by  the  oak  of  the  pillar.  The  allusion 
is  perhaps  to  the  oak  or  oak-grove 
near  which  Joshua  erected  a  pillar, 
as  a  witness  of  the  covenant  renewed 
between  God  and  Israel,  Josh.  24.26. 


122 


JUDGES. 


[B.  C.  1209. 


7  IT  And  when  they  told  it  to 
Jotham,  he  went  and  stood  in 
the  top  of  'mount  Gerizim,  and 
lifted  up  his  voice,  and  cried, 

i  Deut.  11.  29,  and  27.  12.  Josh.  8.  33. 
John  4.  20. 

Schmid  however  maintains  that  the 
original  j2I?3  never  signifies  a  '  pil- 
lar,' or  '-statue,'  but  properly  a  mou7id, 
or  artificial  heap,  and  suppo.ses  that 
the  Shechemites  raised  up  some  lofty 
elevation,  on  the  summit  of  which 
the  ceremony  of  Abimelech's  coro- 
nation M'as  performed,  in  order  to 
render  the  whole  visible  to  a  greater 
multitude.  This  structure  he  sup- 
poses, moreover,  was  situated  on  a 
plain  near  a  certain  well-known  oak, 
which  in  memory  of  the  transaction 
was  thenceforward  called  '  the  oak 
of  the  rising  heap;'  just  as  Deborah's 
'palm-tree,'  ch.  4.  6,  was  so  called 
from  her  having  made  it  a  seat  of 
justice.  This  view  of  the  subject  we 
are  inclined  to  adopt. 
'  7.  Stood  in  the  top  of  mount  Geri- 
zim. A  mountain  in  the  immediate 
vicinity  of  Shechem,  of  which,  see 
Deut.  27.  12.  Josephus  says,  that 
he  availed  himself  of  the  occasion 
of  a  public  festival,  when  great  mul- 
titudes of  the  people  were  assembled 
together  at  the  place  specified,  but 
still  implying  that  the  incident  occur- 
red .some  time  after  the  above-men- 
tioned inauguration  of  Abim.elech  as 
king.  But  to  us  it  appears  more 
probable  that  Jotham's  address  was 
delivered  on  the  very  same  occasion 
with  the  former  event,  or  at  least  be- 
fore the  people  had  dispersed  from 
that  convention.  The  place  was  the 
same,  and  from  the  language,  v.  18, 
19,  '  ye  have  risen  up  this  day,'  we 
should  naturally  infer  that  the  time 
was  the  same.    Jotham's  abrupt  de- 


and   said  unto  them.  Hearken 

unto  me,  ye  men   of  Shechem, 

that  God  may  hearken  unto  you. 

8  ^  The  trees  went  forth  on  a 


k  See  2  Kinss  14.  9. 


parture  also,  after  delivering  the  pa- 
rable, leads  us  to  the  same  conclu- 
sion. He  would  of  course  entertain 
fears  of  his  personal  .safety  in  the 
midst  of  a  body  of  excited  adherents 
of  his  brother,  at  the  very  time  when 
their  enthusiasm  was  wrought  up  to 
the  highest  pitch,  and  after  uttering 
his  mes.sage  would  be  likely  to  maks 
good  his  retreat  as  speedily  as  possi- 
ble. At  another  time,  there  would 
have  been  less  occasion  for  so  much 

haste. IT  Hearken    amto   me — that 

God  may  hearken  unto  you.  Employ- 
ing, in  this  mode  of  summoning  their 
attention,  a  kind  of  adjuration,  which 
would  be  understood  to  signify  that 
he  spoke  on  tliis  occasion  by  divine 
inspiration,  and  had  a  special  mes- 
sage from  God  to  deliver  to  them. 

8.  The  trees  went  forth,  &c.  Heb. 
ISni  '^C'2^'^^  holek  haleku,  going  went 
forth  ;  an  emphatic  phrase,  intimat- 
ing the  entire  unanimity  and  hearti- 
ness with  which  they  entered  upon 
the  measure.  We  have  in  this  ad- 
dress of  Jotham,  the  oldest,  and  one 
of  the  most  beautiful  parables  on  re- 
cord. It  is  the  nature  of  a  parable 
or  fable  to  give  '  tongues  to  trees,'  and 
intelligence,  life,  and  activity  to  all 
parts  of  the  animate  and  inanimate 
creation.  The  truth  of  such  a  para- 
ble lies  in  the  instruction  conveyed 
in  it,  and  the  feigned  circumstances 
being  known  to  be  such,  are  no  ways 
inconsistent  with  veracity,  but  great- 
ly subserve  the  cause  of  truth.  The 
peculiar  excellence  of  this  mode  of 
instruction  is,  that  it  arrests  the  at- 


B.  C.  1209.] 


CHAPTER  IX. 


123 


time  to  anoint  a  king  over  them  ; 
and  they  said  unto  the  oUve- 
tree,  'Reio;n  thou  over  us. 


tention  more  forcibly,  and  conveys 
knowledge  more  easily,  than  a  train 
of  reasoning  could  do;  and  convinc- 
es the  judgment  before  prejudice  has 
had  time  to  bar  the  entrance  of  truth 
into  the  mind.  Accordingly  it  has 
happened  that  in  the  East  especially, 
where  the  imagination  and  the  whole 
mental  temperament  is  more  fervid 
and  glowing  than  elsewhere,  this 
veiled  form  of  instruction  has  always 
been  in  high  repute,  whether  in  con- 
veying wholesome  truths  to  the  ear 
of  power,  or  inculcatmg  lessons  of 
wisdom  and  justice  and  duty  upon 
the  obtuse  and  unreasoning  multi- 
tude. Mr.  Roberts  remarks  that, 
'  The  people  of  the  East  are  exceed- 
ingly addicted  to  apologues,  and  use 
them  to  convey  instruction  or  reproof, 
which  with  them  could  scarcely  be 
done  so  well  in  any  other  way.  Has 
a  man  been  told  a  secret,  he  says,  in 
repealing  it,  for  instance,  "  A  tree 
told  me  this  morning,  that  Kandan 
offered  a  large  bribe  to  the  Model iar, 
to  get  Muttoo  turned  out  of  his  situa- 
tion." Does  a  man  of  low  caste  wish 
to  uni:e  his  son  in  marriage  to  the 
daughter  of  one  who  is  high,  the 
latter  will  say,  "  Have  you  heard  that 
the  pumpkin  wants  to  be  married  to 
the  plantain-tree  V  Is  a  wife  ste- 
rile, "  The  cocoa-nut  tree  inViraver's 
garden  does  not  bear  any  fruit."  Has 
a  woman  had  children  by  improper 
intercourse,  it  is  said  of  her  husband's 
garden,  "  Ah,  the  palmirah-trees  are 
now  giving  cocoa-nuts."  Has  a  man 
given  his  daughter  in  marriage  to  an- 
other who  uses  her  unkindly,  he  says, 
"I  have  vlanted  the  sugar-cane  by  the 


9  But  the  oUve-tree  said  unto 
them,  Should   I  leave  my  fat- 

1  ch.  8.  22, 23. 


side  of  the  margoxsa  (bitter)  tree."  ' 
A  short  fable,  te-gether  with  its  '  mor- 
al,' is  more  easily  remembered  than 
a  labored  argument  or  the  same  truth 
expressed  in  abstract  terms,  and 
hence  it  is  that  we  find  this  vehicle 
of  instruction  so  frequently  employed 
in  the  Scriptures.  Fables  are  there 
exemplified  in  all  their  various  uses, 
whether  to  reprove  kings,  to  admon- 
ish multitudes,  or  to  instruct  disci- 
ples. Our  Lord  himself  did  not  dis- 
dain to  employ  them.  They  are  all 
perfect  of  their  kind ;  nearly  all  of 
them  are  very  short;  and  in  most  in- 
stances, a."5  in  that  now  before  us,  the 
application  is  made  by  the  speaker. 
The  general  moral  of  Jothara's  para- 
ble is,  (1)  That  weak  and  worthless 
men  are  ever  forward  to  tlirust  them- 
selves into  power,  while  the  wise  and 
good  are  more  prone  to  decline  it. 
('3)  That  they  who  unduly  affect 
honor,  and  they  who  unjustly  confer 
it,  will  prove  sources  of  misery  to 
each  other.  Both  these  points  are 
most  strikingly  illustrated  in  the  pre- 
sent fable,  as  compared  with  the  ac- 
tual results. IT  To  anoint  a  king. 

From  which  it  appears  that  the  cere- 
mony of  anointing  was  in  use  among 
the  neighboring  nations,  long  before 
there  was  any  king  in  Israel ;  for  the 
scope  of  the  parable  makes  it  neces- 
sary to  suppose  that  this  was  done  in 
imitation  of  foreign  tribes.  As  the 
Lord  was  their  king,  there  was  no 
more  occasion  for  the  Israelites  set- 
ting a  king  over  them,  than  there 
was  for  the  trees  to  appoint  a  pro- 
tecting head  over  them 
9.   TVic  nlivc  tree  said,  &c.    As  the 


124 


JUDGES. 


[B.  C.  1209. 


iiess,  "  wherewith   hy  me  they 
honor  God  and  man,  and  go  to 
be  promoted  over  the  trees  ? 
10  And  the  trees  said  to  the 


m  Ps.   104.    ]5. 


bramble  was  the  meanest  and  most 
worthless  of  all  the  trees  of  the  field, 
or  forest,  so  the  olive  was  the  most 
useful.  This  tree,  naturalists  ob- 
serve, seems  to  have  been  originally 
a  native  of  Asia,  whence  it  was 
transplanted  into  Egypt  and  Barbary 
and  the  South  of  Europe.  The  wood 
is  hard-grained  and  heavy,  and  not 
liable  to  be  injured  by  insects.  Its 
color  is  yellowish,  veined,  and  of  an 
agreeable  odor,  while  its  texture  ren- 
ders it  susceptible  of  a  fine  polish. 
The  appearance  of  the  olive-tree  is 
not  unlike  that  of  our  willows,  as  the 
leaves  are  lance-shaped,  or  narrow, 
and  hoary.  The  fruit  when  ripe  is 
like  a  damson  to  the  eye,  with  a  soft 
oleaginous  pulp,  and  a  hard  nut  in 
the  centre.  In  some  parts  of  France 
the  inhabitants  eat  the  berries  of  the 
olive  with  their  bread,  and  find  them 
an  agreeable  and  wholesome  condi- 
ment. The  olive,  in  general,  requires 
a  little  preparation  in  brine  or  hot 
water  to  dissipate  the  bitter  principle 
which  it  contains,  though  a  variety, 
which  is  very  uncommon  in  France, 
is  so  sweet  that  it  may  be  eaten  at 
once.  It  is  probable  that  the  olives 
of  Judea,  when  in  its  prosperity,  were 
of  this  character,  and  formed  to  the 
inhabitants  a  pleasant  accompani- 
ment to  the  more  substantial  articles 
of  their  daily  food.  The  oil  of  the 
olive  is  pre-eminent  among  vegeta- 
ble oils,  and  has  not  only  always  had 
an  extensive  use  in  culinary  purposes, 
but  formed  the  menstruum  or  vehicle 
of  the  most  celebrated  perfumes. 


fig-tree,  Come  thou,  and  reign 
over  us. 

11  But  the  fig-tree  said  unto 
them,  Should  I  forsake  my 
sweetness,  and  my  good  fruit. 


TT  Should  I  leave  my  fatness.  The 
form  of  the  original  is  peculiar,  be- 
ing apparently  so  compounded  as  to 
convey  at  once  both  an  active  and 
passive  sense  ;— '  Shall  be  persuaded 
to  make  to  cease,  (i.  e.  to  forego)  my 
fatness  V — covertly  implying  that  the 
assumption  of  rank  and  authority  in- 
volves a  relinquishment  of  one's  pri- 
vate ease,  advantage,  and  comfort. 

IT  Wherewith  by  me  they  honor 

God  and  man.  There  was  a  large 
use  of  olive-oil  in  the  service  of  God. 
The  priests  were  anointed  with  it, 
the  lamps  in  the  tabernacle  lighted 
with  it,  and  almost  all  the  ofierings 
of  fine  flour  cakes  prepared  in  the 
pan,  &c.,  had  oil  mingled  with  them  ; 
for  which  reason  Jotham  might  say 
that '  with  it  they  honor  God.'  More- 
over as  priests,  prophets,  and  kings, 
were  anointed  with  it,  and  their  of- 
fice was  the  most  honorable,  he  might 
with  propriety  say,  '  therewith  they 

honor  man.' ^Go  to  be  promoted 

over  the  trees.  Marg.  '  to  go  np  and 
down  for  other  trees.'  Horsely,  '  to 
wave  or  nod  over  the  trees.'  Our  ren- 
dering, '  promoted,'  comes  far  short 
of  giving  the  exact  force  of  the  He- 
brew. The  original  word  properly 
signifies  to  be  moved  to  and  fro,  to 
wander,  to  stagger,  to  be  shaken  and 
tossed.  This  interpretation  gives  a 
more  lively  image  of  the  perils,  cares, 
and  vicissitudes  of  government,  espe- 
cially among  a  turbulent  and  refrac- 
tory people. 

11.  Should  I  forsake  my  sweetness. 
The  fruit  of  the  fig-tree  is  the  sweet- 


B.  C.  1209.] 


CPI AFTER   IX. 


125 


and  go  to  be  promoted  over  the 
trees  .** 

12  Then  said  the  trees  unto 
the  vine,  Come  thou,  and  reign 
over  us. 

13  And  the  vine  said  unto 
them.  Should  I  leave  my  wine, 
"which  cheereth  God  and  man, 

M  Ps.  104.  15. 


est  or  ino.st  luscious  of  all  fruits.  A 
full  ripe  fiof,  in  its  own  climate,  has 
an  indescribable  sweetness  ;  so  much 
so,  thai  it  is  almost  impossible  to  eat 
them,  till  a  considerable  time  after 
ihey  are  gathered  from  the  trees,  and 
have  gone  through  an  artificial  pre- 
panition. 

13.  Which  cheereth  God  and  man. 
Not  that  God  and  man  are  cheered 
by  the  use  of  wine  in  the  same  ivaij  ; 
but  as  it  was  employed  in  the  sacri- 
fices and  offerings  made  to  God,  it 
might  in  that  sense  be  said  that  he 
was  '  cheered'  by  it,  because  when 
thus  offered  he  was  graciously  pleas- 
ed to  accept  of  it. 

14.  Then,  said  all  the  trees  unto  the 
IraviAle,  Come  thou,  and  reign  over 
us.  The  meanest  and  most  worth- 
less of  trees,  and  fit  only  to  be  burn- 
ed, though  capable  of  annoyance  from 
being  armed  with  prickly  spikes. 
The  original  "It3K  atad,    translated 

thorns'  in  Ps.  58.  9,  and  rendered 
rhaiumis,  in  the  Vulgate,  is  supposed 
to  have  been  a  species  of  buckthorn, 
a  native  of  Syria  and  Palestine, 
whence  it  migrated  into  Europe  in 
the  reign  of  Augustus  Ccssar.  Many 
of  the  buckthorn  family  are  remarka- 
ble R)r  the  length  and  abundance  of 
their  spines,  and  for  the  very  com- 
bustible nature  of  their  wood,  which 
probably  suggested  the  idea  of  the 
'  fire'  that  was  to  come  forth  and  con- 
11* 


and  go  to  be  promoted  over  the 
trees  ? 

14  Then  said  all  the  trees  unto 
the  bramble.  Come  thou,  and 
reign  over  us. 

15  And  the  bramble  said  unto 
the  trees,  If  in  truth  ye  anoint 
me  king  over  you,  then  come 


sume  the  disaffected.  It  is  a  proper 
emblem  of  a  base-born,  iuipious,  cru- 
el, and  oppressive  king. 

15.  If  in  truth  ye  anoint  me,  &c. 
That  the  bramble  here  represents 
Abimelech,  chosen  and  anointed  king 
by  the  Sheche mites,  is  the  general 
opinion  of  commentators,  both  Chris- 
tian and  Jewish;  and  thus  far,  un- 
doubtedly, the  opinion  is  correct.  But 
when  it  is  supposed,  that  the  words 
spoken  by  the  bramble  represent  sim- 
ilar vvords  actvally  spoken  by  Abim- 
elech, it  may  be  questioned  whether 
they  have  hit  the  true  scope  of  the 
passage.  The  real  import  of  the 
bramble's  reply  seems  to  be,  not  to 
represent  what  Abimelech  actually 
said,  but  what  he  justly  might  have 
said,  in  a  spirit  of  prophecy,  to  the 
men  of  Shechem,  intent  upon  his 
elevation  to  the  throne.  The  bram- 
ble, in  answer  to  the  proposal,  does 
not  decline,  but  accepts,  the  offered 
honor ;  but  yet  in  the  very  terms  of 
the  acceptance,  moved  by  a  prophetic 
impulse,  utters  a  prediction  respect- 
ing the  event,  implying  that  .so  far  as 
this  measure  was  not  adopted  in 
truth,  i.  e.  rightly,  properly,  accepta- 
bly, it  would  be  attended  with  disas- 
trous consequences,  and  the  bramble, 
as  an  unjust  usurper  over  the  rest  of 
the  trees,  would  be  consumed  by  a 
fire  that  should  spread  and  involve 
in  its  ravages  the  lofty  cedars  of  Le- 


126 


JUDGES. 


[B   C.  12U9. 


and  put  your  trust  in  my  "sha- 
dow :  and  if  not,  ^let  fire  come 
out  of  the  bramble,  and  devour 
the  ''cedars  of  Lebanon. 

16  Now  therefore,  if  ye  have 
done  truly  and  sincerely,  in  that 
ye  have  made  Abimelech  king, 
and  if  ye  have  dealt  well  wiih 
Jerubbaal    and  his  house,  and 


o  Isa.  30.  2.  Dan.  4. 12.  Hos.  14.  7.  p  ver. 
20.  Num.  21.  28.  Ezek.  19.  14.  q  'i  Kings 
14.  9.  Ps.  104.  16.  Isa.  2.  13,  and  37.  24. 
Ezek.  31.  a. 


banon.  This  was  precisely  what 
Abimelech  should  have  said  to  the 
men  of  Shechem,  although,  in  point 
of  fact,  he  seems  to  have  been  so 
confident  of  success,  and  a  favorable 
result,  that  nothing  was  farther  from 
his  thoughts.  The  whole  drift  of  the 
passage  turns  upon  the  true  meaning 
of  the  phrase  'in  truth,'  which  is  not 
here  opposed  to  falsehood,  duplicity, 
fraud,  and  mockery,  but  to  conduct, 
which  is  wrong,  improper,  not  found- 
ed in  views  of  duty  and  obedience. 
Consequently  the  words  that  follow, 
'  let  fire  come  out,'  &c  ,  ought  rather 
lo  be  rendered,  '  fire  shall  come  out,' 
&c.,  as  they  are  merely  a  prediction 
of  the  result  that  would  ensue,  pro- 
vided their  motives  had  not  been 
right  in  what  they  had  done.  Jo- 
tham's  application  in  the  ensuing 
verses  clearly  confirms  this  inter- 
pretation.  ^  Let  fire  come  out  of 

the  bramble,  &c.  Understood  as  a 
prophecy,  the  meaning  is,  that  the 
man  represented  by  the  bramble  will 
be  a  source  of  plagues  and  judgments 
to  the  'cedars  of  Lebanon,'  i.  e.  to 
the  most  eminent  persons  of  the 
land,  particularly  of  Shechem  ;  a 
prediction  which  the  sequel  shows  to 
have  been  remarkably  fulfilled. 


have  done  unto  him  '' according 
to  the  deserving  of  his  hands  : 

17  (For  my  father  fought  for 
you,  and  adventured  his  life  far, 
and  delivered  you  out  of  the 
hand  of  Midian  : 

IS  ^  And  ye  are  risen  up  against 
my  father's  house  this  day,  and 
have  slain  his  sons,  threescore 
and  ten  persons,  upon  one  stone, 
and  have  made  Abimelech,  the 
son  of  his  maid-servant,  king 

r  ch.  8.  35.    s  ver.  5,  6. 


16.  If  ye  have  done  trulij  and  sin- 
cerely. Properly  rendered  by  the 
Vulgate,  'If  ye  have  acted  well  and 
without  sin  in  appointing,'  &c.  The 
phrase  is  exegetical  of  '  in  truth '  in 
the  preceding  verse.  The  same  ex- 
pression occurs  Josh.  24.  14. 

17.  Adventured  his  life  far.  Heb. 
^^Xi12  1B53  ni«  -jiai  yishiek  eth  naph- 
sho  minnegcd,  cast  his  life  from  over 
against.  A  metaphorical  expres- 
sion, highly  significant,  and  re- 
quiring us  to  conceive  that  Gideon, 
while  occupying  a  place  of  safety, 
with  his  life  unjeoparded,  heroically 
resolves  to  throw  it,  as  one  would 
cast  a  spear,  directly  towards  the 
enemy,  into  the  very  midst  of  peri). 
This  he  did  when  he  fell  with  only, 
three  hundred  men  upon  the  multi- 
tudinous hosts  of  the  Midianiles. 
Comp.  ch.  5.  18,  and  12.  3. 

18.  Have  slain  his  sons.  The  mur- 
derous deed  perpetrated  by  Abime- 
lech is  here  charged  upon  the  men 
of  Shechem,  on  the  ground  of  their 
having  consented  to  it,  approved  of 
it,  and  probably  assisted  in  it.  Par- 
ticipators in  crime  justly  share  the 

guilt  of  the  principals. TT  Son  of 

his  maid-servant.      His  concubine; 
so  called  here  by  way  of  disparage- 


B.  C  l;i09.] 


CHAPTER   IX. 


127 


over  the  men  of  Shechem,  be- 
cause he  is  3'our  brother  :) 

19  If  ye  then  have  dealt  truly 
and  sincerely  with  .lerubbaal 
and  with  his  house  this  day, 
then  '  Yi^'pice  ye  in  Abimelech, 
and  let  him  also  rejoice  in  you  : 

20  But  if  not  "let  fire  come 
out  from  Abimelech,  and  devour 

I  Isai.  8.  C.     Phil.  3.  3.    "  ver.  15,  56,  57. 


ment  and  reproach.  Maid-.servaiits, 
however,  were  often  adopted  as  con- 
cubines, Ex.  21.  7-10. IT  Because 

he  is  your  brother.  Not  because  he  is 
the  son  of  Gideon,  or  for  any  intrin- 
sic worth  in  himself,  but  simply  from 
his  bearing  a  relation  to  you,  which 
you  hope  to  turn  to  your  advantage. 

19.  //'  ye  have  dealt  truly  and  sin- 
ccrdy — then  rejoice  ye,  &c.  He  tiiere- 
fore  leaves  it  to  the  event,  that  is,  to 
the  providence  of  God,  to  determine 
whether  they  had  done  well  or  ill  in 
their  choice  ;  q.  d.  '  if  your  conduct 
towards  the  house  of  Gideon  can  be 
justified  at  any  bar  of  justice,  honor, 
or  conscience,  then  much  good  may 
)'-ou  have  of  your  king;  bitt  if  you 
have  dealt  basely  and  wickedly  in 
this  matter,  then  never  expect  to 
prosper.' 

20.  Let  fire  come  out,  &c.  Or,  Heb. 
B5<  K;;zn  Ictze.  ish,  fire  shall  come  out. 
Not  barely  a  prediction,  but  also  an 
imprecation  or  curse,  as  it  is  ex- 
pressly called,  V.  57.  As  the  thorn 
or  bramble  maybe  the  means  of  kin- 
dling other  wood,  because  it  may  be 
easily  ignited ;  so  shall  Abimelech 
be  the  cause  of  kindling  a  fire  of 
civil  discord  among  you,  that  shall 
consume  the  rulers  and  great  men 
of  your  country.  The  denunciations 
of  prophets  and  good  men,  uttered 
under  divine  prompting,  were  often 


the  men  of  Shechem,  and  the 
house  of  Millo ;  and  let  fire 
come  out  from  the  men  of 
Shechem,  and  from  the  house 
of  Millo,  and  devom- Abimelech. 
21  And  Jotham  ran  away,  and 
fled,  and  went  to  "Beer,  and 
dwelt  there,  for  fear  of  Abime- 
lech his  brother. 

X  2  Sam.  20.  14. 


clothed  with  an  efficiency  which  laid 
a  foundation  for  the  character  given 
of  them  in  what  is  said  of  the  two 
witnesses,  Rev.  11.  5,  G,  '  And  if  any 
man  will  hurt  them,  fire  proceedeth 
out  of  their  mouth,  and  devoureth 
their  enemies.  These  have  power 
to  shut  heaven,  that  it  rain  not  in  the 
days  of  their  prophecy;  and  have 
power — to  smite  the  earth  with  all 
plagues,  as  often  as  they  will.' 

21.  Ran  away  and  fled  and  ivcnt. 
This  accumulation  of  equivalent  ex- 
pressions denotes  the  great  haste  with 
which  Jotham  made  his  escape ; 
confirming  the  view  given  above,  v, 
7,  of  the  time  when  this  address  was 
delivered. IT  7^o  Beer.  Beer  sig- 
nifies a  well,  and  is  prefixed  to  the 
names  of  many  places  mentioned  in 
Scripture,  from  water  being  found 
in  their  vicinity.  The  place  here 
designated  seems  to  have  been  a  city 
of  the  Gibeonites,  Josh.  9.  17,  within 
the  boundary  of  the  tribe  of  Benja- 
min. It  was  situated  about  ten  miles 
north  of  Jerusalem,  and  not  far  from 
Gibeah.  Eusebius  takes  notice  of 
this  place  as  being  a  considerable 
village  in  his  time  ;  and  Maundrell 
informs  us  that  the  modern  village 
stands  in  a  pleasant  situation  on  an 
edge  of  the  hill,  with  a  gentle  de- 
clivity to  the  south.  At  the  foot  of 
the  hill  there  is  an  excellent  spring 


128 


JUDGES. 


[B.  C.  1206. 


22  IT  When  Abimeleeh  had 
reigned  three  years  over  Israel, 

23  Then  ^God  sent  an  evil 
spirit  between  Abimeleeh  and 
the  men  of  Shechem ;  and  the 
men  of  Shechem  Mealt  treach- 
erously with  Abimeleeh : 

y  1  Sam.  16.  14,  and  K.  9, 10.  See  1  Kings 
12.  15,  and  22.  22.  2  Chron.  10.  15,  and  18. 
19,  &c.    Isa.  19.  2,  14.    2  Isai.  33.  1. 


of  water,  which  may  have  given  it  its 
name,  and  above  it  are  the  remains 
of  an  old  church  built  by  the  empress 
Helena. 

22.  When  Abimeleeh  had  reigJied 
three  years  over  Israel.  Here  again 
the  original  for  '  reigned  '  (n"il!3  sa- 
rah),  is  a  word  properly  signifying 
to  exercise  despotic  sway,  a  species  of 
rule  entirely  ditferent  from  the  mild 
and  gentle  ascendency  indicated  by 
the  term  t3&^  shaphat,  to  judge.  The 
legitimate  rulers  of  Israel  at  this 
time  could  never  be  termed  tS^'TiZJ 
sarim,  princes,  unless  in  consequence 
of  the  usurpation  of  a  power  which 
the  primitive  structure  of  their  go\^- 
ernment  did  not  allow.  It  is  proba- 
ble that  Abimelech's  authority  did 
not  at  first  extend  beyond  the  city  of 
Shechem,  which  had  appointed  him 
king.  But  by  gradual  encroach- 
ments he  seems  to  have  extended  his 
sway  over  some  of  the  adjacent  towns 
and  territories,  compelling  them  to 
acknowledge  his  power,  as  we  find 
him,  V.  50,  going  against  Thebez,  in 
the  tribe  of  Ephraim,  as  a  rebellious 
city  that  seems  to  have  refused  sub- 
jection to  him.  By  the  phrase 
'reigned  over  Israel,'  we  are  doubt- 
less to  understand  a  part  of  Israel, 
i.  e.  such  tribes  as  submitted  to  him. 

23.  God  sent  an  evil  spirit.  That 
iSj  permitted  the  evil  spirit  of  dis- 


24  '"^  That  the  cruelty  done  to 
the  threescore  and  ten  sons  of 
Jerubbaal  might  come,  and  their 
blood  be  laid  upon  Abimeleeh 
their  brother  which  slew  them, 
and  upon  the  men  of  Shechem 
vi^hich  aided  him  in  the  killing 
of  his  brethren. 

a  1  Kings  2.  32.  Estli.  9.  25.  Ps.  7.  16. 
Mat.  23.  35,  36. 


cord  and  treachery  to  break  out. 
Under  the  direclion  of  providence, 
but  not  in  consequence  of  any  posi- 
tive agency,  jealousies  were  suffered 
to  arise,  which  produced  faciions, 
and  these  faciions  in  their  turn  pro- 
duced insurrections,  civil  conten- 
tions, and  bloodshed.  Comp.  1  Kings 
22.  23;  Ps.  78.49.  The  throne  of 
violence  never  stands  secure.  The 
blood  upon  which  it  has  been  esta- 
blished seldom  fails  to  undermine  it 

at  last. '^Dealt  treacherously.  The 

original  properly  implies  faithless- 
ness, or  the  being  wanting  to  one's  en- 
gagements,  and  is  especially  applied, 
Jer.  3.  20,  to  conjugal  infidelity. 
The  Shechemites  brake  their  cove- 
nant with  Abimeleeh  and  shook  off 
his  yoke,  but  how  far  they  were 
chargeable  in  this  with  a  moral  delin- 
quency in  the  sight  of  God,  we  pre- 
tend not  to  say.  The  word,  perhaps, 
in  this  connexion,  does  not  carry  any 
such  implication  with  it. 

24.  That  the  cruelly,  &c.  That  is, 
the  ju.st  revenge  of  that  cruelty ;  in- 
dicating the  end,  the  scope,  of  the 
sovereign  permission  mentioned  in 
the  preceding  verse.  Sooner  or  later 
the  justice  of  God  will  make  inqui- 
sition for  blood,  especially  the  blood 

of  the  innocent. IT  Jlliich  aided 

him.  Heb.  I^Ti  ns*  '\pinhizzekueth 
yadav^  which  strengthened  his  hands. 


B.  C.  1206.] 


CHAPTER   IX. 


129 


25  And  the  men  of  Shechem 
set  liers  in  wait  for  him  in  the 
top  of  the  mountains,  and  they 
robhed  all  that  came  along  that 
way  by  them :  and  it  was  told 
Abimelech. 

26  And  Gaal  the  son  of  Ebed 


25.  Set  liers  in  wait.  The  writer 
now  goes  on  to  state  itt  what  manner 
the  evil  spirit  of  dissension  before 
spoken  of  began  to  produce  its  le- 
gitimate effects.  The  disaliection 
which  had  been  some  time  growing 
in  secret,  at  length  taking  advantage 
of  Abiraelech's  temporary  absence 
from  Shechem,  assumed  the  charac- 
ter of  open  revolt,  and  a  conspiracy 
was  formed  to  make  a  prisoner  of 
him  whom  they  had  lately  hailed  as 
prince.  God  is  often  pleased  to  pun- 
ish bad  men  by  the  very  persons  who 
have  contributed  to  their  elevation, 
thus  chastising  them  with  the  rods 
which  they  themselves  have  gather- 
ed.  ^Robbed  all  that  came  along 

that  way.  Disappointed  and  impa- 
tient probably  by  reason  of  Abime- 
lech's  delay  in  returning,  those  who 
were  posted  in  ambush  were  prompt- 
ed to  enact  upon  others  the  violence 
intended  for  him,  and  more  especi- 
ally, we  may  suppose,  upon  such  of 
his  known  adherents  as  chanced  to 
pass  that  way. 

26.  And  Gaal  the  son  of  Ebed  came, 
&c.  The  mention  of  this  person  is 
somewhat  abruptly  introduced,  and 
we  know  no  more  of  him  than  is 
here  stated.  It  has  been  conjectured 
that  he  was  a  native  Canaanite  from 
his  courting  the  Shechemiles  into 
subjection  to  the  men  of  Hamor.  who 
was  anciently,  in  the  days  of  Jacob, 
lord  of  this  city.  However  this  may 
be,  there  is  little  doubt  that  he  wa.s  a 


came  with  his  brethren,  and 
went  over  to  Shechem  :  and  the 
iTien  of  Shechem  put  their  con- 
fidence in  him. 

27  And  they  went  out  into  the 
fields,  and  gathered  their  vine- 
yards, and  trode  the  c/ rapes,  and 

man  of  rank  and  influence,  who  had 
once  been  a  citizen  of  Shechem,  but 
for  rea.sons  unknown,  had  ceased  for 
a  time  to  be  a  resident  there.  Being, 
however,  of  a  bold,  aspiring,  ambi- 
tious character,  and  finding  the 
troubled  state  of  the  city  propitious 
to  his  designs,  he  returns,  accom- 
panied with  a  strong  party  of  rela- 
tives, and  begins  plotting  at  once  to 

put  himself  at  the  head  of  atfairs. 

IT  Went  over  to  Shechem.  Or,  Heb. 
'  passed  by  into  Shechem.'  That  is, 
probably,  passed  by  the  liers  in  wait. 
Knowing  them  to  be  a  party  hostile 
to  Abimelech  and  favorable  to  their 
own  views,  they  suffered  them  to 
pass  without  molestation.  It  is  not 
unlikely  that  Gaal  had  been  previ- 
ously in  correspondence  with  the 
disaffected  part  of  the  Shechemites, 
and  was  fully  advised  of  the  state  of 

things    in   the  city. IT  Put   their 

conftdeiice  in  him.  So  as  to  make 
him  head  of  the  faction  which  had 
been  organizing  against  Abimelech, 
but  which  hitherto  had  lacked  a  suit- 
able leader.  VuJg.  'At  whose  com- 
ing the  inhabitants  of  Shechem  took 
courage.' 

27.  And  they  itcnt  out,  &c.  Or, 
Heb.  *  and  when  they  had  gone  out, 
&c.— then  they  made  merry.'  The 
original  for  '  making  merry,'  is  prop- 
erly, 'making  songs,'  or,  'making 
praises,'  and  refers  to  the  custom  of 
celebrating  the  harvest  of  vintage 
with  songs  of  rejoicing  and  other  fe.s- 


130 


JUDGES. 


[B.  C.  1206. 


made  merry,  and  went  into  ''the  ' 
house  of  their  god,  and  did  eat 
and  drink,   and  cursed  Abime- 
lech. 

28  And  Gaal  the  son  of  Ebed 
said,  "Who  is  Abimelech,  and 
who  is  Shechem,  that  we  should 

b  ver.  4.    c  1  Sam.  25.  10.     1  Kings  12.  16. 

tivities;  of  which  see  Lev,  19.  24; 

Is.  16.  9,  10 ;  Jer.  25.  30.- IT  WenL 

into  the  house  of  their  god,  &c.  In 
imitation  of  the  worshippers  of  the 
true  God,  who  resorted  to  the  sanc- 
tuary on  such  occasions. ^Cursed 

Abimelech.  Loading  his  name  with 
the  foulest  reproaches  and  revilings, 
and  perhaps  calling  upon  their  god 
to  ratify  their  imprecations.  The 
excitement  occasioned  by  wine  in 
scenes  of  mirth  and  banqueting  natu- 
rally prepares  men  for  murders,  trea- 
son, and  every  evil  work. 

28.  Who  is  Abimelech,  and  who  is 
Shechem  ?  That  is,  the  Shechemites. 
Compare  them  together,  put  this 
base-born,  worthless  usurper  by  the 
stde  of  us  native  Shechemites,  and 
what  reason  can  be  a.ssigned  for  our 

subjection  to  him. IT  Is  he  not  the 

son  of  Jerubbaal  7  Spoken  by  way  of 
disparagement  and  contempt,  as  if 
despising  his  memory  and  prompted 
by  an  indignant  recollection  of  the 
act  on  which  his  name  was  founded, 
viz.  his  throwing  down  the  altar  of 
Baal.  Thus  do  men  of  turbulent 
and  ambitious  spirits  '  despise  domin- 
ions, and  speak  evil  of  dignities,'  and 
thus  are  the  most  valuable  services 
of  the  best  of  men  requited  by  the 

vile  and  worthless. IT  And  Zebul 

his  officer  ?  Heb.  IT^pS  pckido,  his 
overseer;  probably  made  governor  of 
Shechem  by  Abimelech  in  his  ab- 
sence.   Are  you  so  mean-spirited  and 


serve  him  .'  is  not  he  the  son  of 
Jerubbaal  ?  and  Zebul  his  offi- 
cer ?  serve  the  men  of  "^  Hamor 
the  father  of  Shechem  :  for  why 
should  we  serve  him  ? 

29  And   'would   to   God  this 
people  were  under  my  hand ! 

d  Gen.  34. 2,  6.    e  2  Sam.  15.  4. 


cowardly  that  you  not  only  submit 
to  the  tyrant  himself,  but  suffer  his 
very  servants  to  lord  it  over  yon,  and 
particularly  this  contemptible  ZebuH 

%Serve  the  men  of  Hamor.    The 

descendants  of  Hamor.  If  ye  will  be 
in  subjection,  call  someone  to  authori- 
ty who  is  descended  from  the  ancient 
and  legitimate  stock  of  Shechem,  in- 
stead of  this  ignoble  alien  despot. 
This  was  perhaps  a  virtual  chal- 
lenge to  them  to  fix  their  choice  upon 
himself,  as  deriving  his  origin  from 
this  source.  This  is  confirmed  by 
what  follows, IT  The  father  of  She- 
chem. The  father  or  founder  of  the 
city  and  the  race  of  the  Shechemites ; 
the  name  of  an  individual  standing 
for  the  whole  people. 

29,  Would  to  God  this  people  were 
under  my  hand!  An  exclamation  dis- 
closing the  hidden  source  which  usu- 
ally prompts  the  complaints  of  artful 
demagogues  against  the  existing  or- 
der of  things,  and  their  large  profes- 
sions of  concern  for  the  public  wel- 
fare ;  though  seldom  so  frankly  de- 
clared as  in  the  present  instance.  His 
words  clearly  evince  that  his  real  ob- 
ject was  not  so  much  to  recover  the 
liberties  of  his  countrymen,  as  to  per- 
suade them  to  a  change  of  rulers.  It 
is  not  ea.sy  to  set  bounds  to  the  mis- 
chief that  may  be  effected  by  an  art- 
ful leader  working  upon  the  minds 

of  an  inflamed  populace. IT  TAc/i 

would  I  remove   Abimelech.    Would 


B.  C.  1206.] 


CHAPTER  IX. 


131 


then  would  I  remove  Abimelech. 
And  he  said  to  Abimelech,  In- 
crease thine  army,  and  come  out. 

30  IT  And  when  Zebul  the  ruler 
of  the  city  heard  the  words  of 
Gaal  the  son  of  Ebed,  his  anger 
was  kindled. 

31  And  he  sent  messengers 
unto  Abimelech  privily,  saying. 
Behold,  Gaal  the  son  of  Ebed, 

speedily  remove,  dispatch,  or  make 
way  with  ;  an  emphaiic  expression, 
implying  more  in  Hebrew  than  in 

English. 'IT  He  said  to  AbhucUch, 

Increase  ikiiie  army,  &c.  As  we  have 
no  evidence  that  Abimelech  was 
within  hearing  of  these  words,  the 
probability  is,  that  being  heated  with 
wine  and  pufil'd  up  with  arrogance, 
Gaal  addresses  and  defies  him,  in 
this  bravado  style,  as  though  actual- 
ly present.  Yet  it  may  be  that  he 
sent  word  by  some  of  Abimelech's 
friends  to  their  master,  that  he  was 
willing  to  dispute  the  point  with  him, 
allowing  him  at  the  same  time  every 
advantage  on  the  score  of  numbers 
which  he  could  desire.  Let  him 
gather  all  his  allies,  and  do  his 
worst,  still  he  would  find  the  son  of 
Ebed  more  than  a  match  for  him. 

30.  His  auf^cr  was  kindled.  How- 
ever he  might  have  fell  for  his  mas- 
ter's honor,  it  was  scarcely  to  be  ex- 
pected that  he  should  pass  by  the  in- 
sult cast  upon  himself  It  would 
seem,  v.  36,  that  from  motives  of  po- 
licy he  had  hitherto  temporized  with 
the  disaffected  party  at  Shechem,  but 
he  now  becomes  decided,  though  he 
is  still  restrained  Irom  open  mea- 
sures against  the  insurgents. 

31.  Sent  messenge rs — priinly.  Heb. 
r?3"l£l^  hetarniah,  craftily,  in  fraud. 
That  is,  the  pretended  object  of  his 


and  his  brethren,  be  come  to 
Shechem  ;  and  behold,  they  for- 
tify the  city  against  thee. 

32  Now  therefore  up  by  night, 
thou,  and  the  people  that  is 
with  thee,  and  lie  in  wait  in  the 
field : 

33  And  it  shall  be,  that  in  the 
morning,  as  soon  as  the  sun  is 
up,  thou  shalt  rise  early,  and  set 


sending  them  did  not  correspond  with 
his  real  object.  His  '  givings  out' 
were  far  removed  from  his  '  true- 
meant  designs.'  If  he  had  discover- 
ed himself  to  be  wholly  for  Abime- 
lech, the  men  of  the  city  might  at 
once  have  risen  against  him  and  put 
him  to  death.  He  therefore  goes 
warily  to  vvork  to  acquaint  Abime- 
lech with  the  enemy's  designs,  and 
to  put  him  in  a  way  to  revenge  the 

insults    cast    upon    them   both. ' 

IT  They  fortify  the  city  against  thee. 
Heb.  D''"i2  tzarim,  are  besieging, 
from  the  root  112  tzTir,  to  besiege,  to 
press  loith  siege,  usually  spoken  of 
hostile  operations  carried  on  by  in- 
vaders/^yjmwii/to'K/,  and  not  without 
great  violence  applied  to  defensive 
measures  adopted  by  those  within  a 
city.  For  this  reason  the  expres- 
sion, we  suppose,  is  to  be  taken  me- 
taphorically for  the  influence  exerted 
by  Gaal  and  his  party  upon  the  minds 
of  the  citizens,  in  stirring  up,  exciting, 
augmenting  the  sedition  that  was 
spreading  through  the  city.  They 
were  engaged  in  pressing,  urging, 
instigating  the  citizens  against  Abi- 
melech, and  therefore  it  was  import- 
ant for  him  to  make  haste  in  advanc- 
ing upon  Shechem. 

33.  Set  upon  the  city.  We  doubt 
if  this  rendering  gives  the  true  force 
of  the  original,  or  the  real  policy  of 


132 


JUDGES. 


[B.  C.  1206. 


upon  the  city  :  and  behold,  when 
he  and  the  people  that  is  with 
him  come  out  against  thee,  then 
mayest  thou  do  to  them  as  thou 
shalt  find  occasion. 

34  fT  And  Abimelech  rose  up, 
and  all  the  people  that  were  with 
liim,  by  night,  and  they  laid  wait 
against  Shechem  in  four  compa- 
nies. 

35  And  Gaal  the  son  of  Ebed 
went  out,  and  stood  in  the  en- 
tering of  the  gate  of  the  city : 
and  Abimelech  rose  up,  and  the 

Abimelech.  He  does  not  seem  to 
have  designed,  at  least  at  present,  to 
attack  the  city  while  Gaal  was  in  it. 
He  even  abstained  from  this  after 
he  had  overcome  him  in  the  open 
field,  and  when  nothing  that  we  can 
see  prevented  his  pushing  his  con- 
quest into  the  heart  of  Shechem,  v. 
40.  But  the  true  import  of  the  word 
is  to  spread  07ie's  self,  to  expand,  and 
the  phrase  may  be  rendered,  '  spread 
thyself  (thy  forces)  against  or  to- 
wards the  city,'  i.  e.  with  a  view  to 
lure  out  Gaal  to  an  engagement  in 

the  open  field. ^As  thou  shalt  find 

occasion.  Heb.  'as  thine  hand  shall 
find;'  an  Hebraism,  properly  ren- 
dered in  our  translation.  Comp.  1 
Sam.  10.  7,  where  the  same  phrase 
occurs. 

34.  Abimelech  rose  up.  Addressed 
himself  to  the  matter  before  him,  en- 
tered upon  the  business  in  hand. 
See  on  Josh.  1.  2. 

34.  Laid  v)ait.  Probably  in  some 
of  the  mountains  in  the  immediate 
vicinity,  as  is  to  be  inferred  from  v. 

3G. IT  In  four   covipa7iies.     Heb. 

fi'iffii<*1  nJ-'^^lS?  arbaah  rashim,  in 
four  heads;  a  term  applied  to  the 
general  divisions  of  anything. 


people  that  ivere  with  him,  from 
lying  in  wait. 

36  And  when  Gaal  saw  the 
people,  he  said  to  Zebul,  Be- 
hold, there  come  people  down 
from  the  top  of  the  mountains. 
And  Zebul  said  unto  him,  Thou 
seest  the  shadow  of  the  moun- 
tains as  if  theij  were  men. 

37  And  Gaal  spake  again,  and 
said.  See,  there  come  people 
down  by  the  middle  of  the  land, 
and  another  company  come 
along  by  the  plain  of  Meonenim, 


35.  Gaal  went  out — and  stood  at 
the  entering  of  the  gate.  Probably 
not  alone,  but  at  the  head  of  his 
forces,  either  to  lead  them  forth  upon 
some  short  excursion  about  the  city, 
or  to  be  prepared  for  whatever  as- 
sault might  be  meditated  against  him. 
'  Had  he  been  as  valiant  as  he  was 
vigilant,  it  might  have  gone  better 
with  him  and  his  partisans.'    Trapp. 

36.  He  said  to  Zebul,  Behold,  &c. 
The  familiarity  existing  between 
these  two  individuals,  under  their 
present  circumstances,  shows  very 
clearly  that  Zebul  had  hitherto  dis- 
sembled his  real  sentiments  and  pur- 
poses. It  is  not  possible  otherwise 
to  account  for  such  an  interview  at 
this  time  between  parties  so  related. 

37.  By  the  viiddle  of  the  land.  Heb. 
"f^lS^n  "n"J  ty>2  mcim  tabbur  ha- 
aretz,  from  the  navel  of  the  land. 
That  is,  as  Gesenius  and  other  lexi- 
cographers explain  it,  from  the  height, 
the  most  elevated  suviviit,  of  the  land. 

'^Bij  the  plain  of  Meonenim.   Or, 

Heb.  ti^:;i5?3  yi^^  ^-n>2  middereh 
elOn  mconediin,  by  the  way  of  the  oaK 
of  the  augurers,  or  regarders  of  times ; 
probably  a  tree  or  cluster  of  trees 
where   superstitious  auguries   were 


B.  C.  1206.] 


CHAPTER  IX. 


133 


38  Then  said  Zebul  unto  him, 
Where  is  now  thy  mouth,where- 
with  thou  "^saidst,  Who  is  Abi- 
melech,  that  we  should  serve 
him  y  is  not  this  the  people  that 
thou  hast  despised  /  go  out,  I 
pray  now,  and  fight  with  them. 

39  And  Gaal  went  out  before 
the  men  of  Shechem,  and  fought 
with  Abimelech. 

40  And  Abimelech  chased  him, 

f  ver.  28,  29. 


performed,  or  where  certain  sooth- 
sayers dwelt. 

38.  ll'7ie?-e  is  now  thy  tnovih,  &c. 
Where  is  now  thy  boasting,  thy  vain 
bravado,  of  which  thou  wert  lately 
so  profuse  1  Does  thy  courage  be- 
gin to  quail  upon  the  bare  sight  of 
the  enemy  1  In  proportion  as  Abi- 
melech approached,  Zebul  begins  to 
speak  with  more  eftYontery,  and 
throw  oti"  his  disguise,  though  his 
words  still  had  the  air  of  merely  ex- 
citing Gaal  to  go  forth  like  a  man 
and  redeem  the  pledge  he  had  before 
given.  Gaal  thus  had  proof  that 
those  who  are  rebels  themselves 
must  not  expect  fidelity  in  their  asso- 
ciates. 

39.  And  Gaal  went  out,  &c.  The 
only  becoming  answer  to  such  cut- 
ting taunts  and  sarcasms  was  to  sally 
boldly  forih  against  the  enemy.  But 
the  special  hand  of  God  was  in  the 
event  for  his  punishment.  'Where 
inicjuity  breakfasts,  calamity  will  be 
sure  to  dine.'     Trapp. 

41.  Ahimeleck  dwelt  in  Arumah. 
Heb.  n^aT^sn  mr!">  ytsMb  barumdh, 
sat  down  in  Arumah.  He  retired 
hither  for  the  present  with  his  army, 
still  cherishing  the  design  of  gaining 

farther  advantages. ^ Zebul  Ihnist 

out   Gaal  and  his  brethren.     These 


and  he  fled  before  him,  and  many 
were  overthrown,  and  wounded, 
eve7i  unto  the  entering  of  the 
gate. 

41  And  Abimelech  dwelt  at 
Arumah  :  and  Zebul  thrust  out 
Gaal  and  his  brethren,  that  they 
should  not  dwell  in  Shechem. 

42  And  it  came  to  pass  on  the 
morrow,  that  the  people  went 
out  into  the  field  ;  and  they  told 
Abimelech. 


words,  it  would  seem,  are  not  to  be 
taken  as  indicating  a  violent  expul- 
sion. For  if  Zebul  and  his  party  had 
obtained  a  complete  ascendency  in 
the  city,  why  did  they  not  at  once 
deliver  up  Gaal  and  his  faction  to 
Abimelech,  and  receive  him  within 
the  walls  1  The  fact  undoubtedly 
was,  that  notwithstanding  the  recent 
defeat,  the  crafty  Zebul  saw  that 
Abimelech's  interest  in  the  city  was 
not  strong  enough  to  justify  him  in 
completely  thro^i'ing  off  the  mask, 
and  he  accordingly  went  to  work, 
like  a  skilful  master  of  intrigue,  to 
undermine  Gaal  in  the  affections  of 
the  people,  by  hypocritically  griev- 
ing over  the  recent  disaster,  and  per- 
suading them  that  it  was  owing  to 
the  cowardice  and  bad  management 
of  their  leader.  This  is  the  account 
Josephus  gives  of  the  matter,  and  we 
think  the  correct  one.  The  conse- 
quence was,  that  Gaal  made  an  ig- 
nominious exit  from  the  city,  and  we 
hear  no  more  of  him. 

42.  The  people  irent  out  info  the 
field.  To  follow  their  usual  employ- 
ments. As  Abimelech  had  with- 
drawn his  forces,  they  i.ssued  forth, 
not  dreaming  but  they  were  entirely 
secure.  But  the  wrath  of  a  king 
does  not  so  easily  subside. ^They 


134 


JUDGES. 


[B.  C.  1206. 


43  And  he  took  the  people, 
and  divided  them  into  three 
companies,  and  laid  wait  in  the 
field,  and  looked,  and  behold, 
the  people  were  come  forth  out 
of  the  city ;  and  he  rose  up 
against  them,  aud  smote  them. 

44  And  Abimelech,  and  the 
company  that  icas  with  him, 
rushed  forward,  and  stood  in  the 
entering  of  the  gate  of  the  city  : 
and  the  two  other  companies  ran 


told  Abimdech.      A   Hebrew  idiom, 
for  '  it  was  told  to  Abimelech.' 

43.  And  he  took  the  people,  &c.  We 
prefer  to  render  this  in  the  pluperfect, 
'  for  he  had  taken,'  &c.,  as  it  seems 
far  less  likely  that  he  should  set  an 
ambush,  while  the  people  were  al- 
ready in  the  field,  and  could  easily 
discover  all  his  movements.  More- 
over, the  last  clause  of  the  verse  as 
read  in  the  original,  '  behold,  the 
people  coming  forth,'  plainly  shows 
that  their  egress  from  the  city  took 
place  after  the  ambush  was  laid. 

44.  Ajid  Abimelech  and  the  company 
that  v;as  with  him,  &c.  This  verse 
details  in  a  more  particular  manner 
the  circumstance  of  the  '  smiting,' 
mentioned  above,  and  at  the  same 
time  anticipates  the  question.  Why 
the  people  attacked  did  not  at  once 
betake  themselves  to  the  city.  Be- 
cause, says  the  narrative,  Abimelech 
with  a  strong  detachment  interposed 
himsell',  and  cut  off  the  communica- 
tion between  them  and  the  city,  that 
they  might  neither  make  their  retreat 
within  the  walls,  nor  receive  any  suc- 
cors from  thence.  'When  we  go  out 
about  our  business,  we  are  not  sure 
that  we  shall  come  home  again ;  there 
are  deaths  both  in  the  city  and  in  the 
field.'     Henry. 


upon  all  the  people  that  were  in 
the  fields,  and  slew  them. 

45  And  Abimelech  fought 
against  the  city  all  that  day; 
and  ^he  took  the  city,  and  slew 
the  people  that  luas  therein,  and 
""  beat  down  the  city,  and  sowed 
it  with  salt. 

46  IT  And  when  all  the  men 
of  the  tower  of  Shechem  heard 

e  ver.  20.  h  Deut.  29.  23.  1  Kings  12.  26 
2  Kings  3. 25. 


45.  Took  the  city,  &c.  Though 
the  city  of  his  nativity,  yet  he  fell 
upon  in  with  merciless  barbarit)'^,  laid 
it  in  ruins,  by  beating  down  its  walls 
and  buildings,  and  slew  all  the  in- 
habitants! His  sowing  it  with  salt, 
was  in  token  that  he  designed  it  to 
become  a  perpetual  desolation.  The 
salt  was  not  intended  to  render  it  bar- 
ren, for  a  town  or  city  is  not  designed 
for  culture,  but  for  building;  but  as 
salt  is  an  emblem  of  incorrvplion  and 
perpetuity,  it  was  employed  to  per- 
petuate the  memory  of  this  transac- 
tion. By  comparing  Deut.  29.  33,  it 
would  appear  that  there  was  an  allu- 
sion in  the  act  to  the  destruction  of 
Sodom  and  Gomorrah.  Yet  all  his 
efforts  did  not  avail  to  make  its  de- 
solation permanent,  for  it  was  after- 
wards rebuilt,  and  became  so  con- 
siderable a  place  that  all  Israel  re- 
sorted thither  to  make  Rehoboam 
king,  1  Kings  12. 1. 

46.  The  men  of  the  tower  of  Shechem. 
Heb.  i-a?3  'liya  baale  migdol,  the 
lords  or  masters  of  the  tower.  How 
these  persons  were  distinguished  from 
the  other  inhabitants  of  Shechem, 
or  how  this  tower  stood  related  to 
the  city,  it  is  extremely  difficult  lo 
determine.  It  is  not  unlikely  that  it 
was  a  raslle  belonging  to  the  city 


B.  C.  1206.] 


CHAPTER  IX. 


135 


that^  they  entered  into  an  hold 
of  the  house  '  of  the  god  Berith. 

47  And  it  was  told  Abimelech, 
that  all  the  men  of  the  tower  of 
Shechem  were  gathered  toge- 
ther. 

48  And  Abimelech  gat  him  up 
to  mount  ""Zalmon,  he  and  all 
the  people  that  loere  with  him  ; 
and  Abimelech  took  an  axe  in 
his  hand,  and  cut  down  a  bough 
from  the  trees,  and  took  it,  and 
laid  it  on  his  shoulder,  and  said 
tmto  the  people  that  loere  with 
him.  What  ye  have  seen  me  do, 
make  haste,  and  do  as  I  have 
done. 

49  And  all  the  people  likewise 

ich.  8.33.    kPs.  68. 14. 

and  situated  in  its  vicinity,  to  which 
a  considerable  portion  of  the  popula- 
tion had  previously  betaken  them- 
selves to  escape  the  fury  of  their  in- 
vader. Whatever  it  were,  it  was 
now  deemed  too  insecure  an  asylum 
to  trust  to,  and  its  occupants  with- 
drew to  a  stroDg-hold  in  the  precincts 
of  the  temple,  where  they  promised 
themselves  safety  if  not  from  its 
strength,  at  least  from  its  sacredness. 
But  in  putting  themselves  under  the 
protection  of  their  idol,  that  which 
they  hoped  would  have  been  for  their 
welfare,  proved  to  them  a  snare  and 
a  trap.  It  is  highly  probable  that  this 
was  no  other  than  the  place  called, 
V.  6,  '  the  house  of  Millo,'  which  was 
to  be  involved  in  the  catastrophe 
predicted  in  Jotham's  curse,  v.  20, 
an  event  most  strikingly  accomplish- 
ed when  the  place  was  set  on  fire  by 
Abimelech. 

48.  Mount  Zalmon.  A  mountain 
in  the  vicinity  of  Shechem,  so  called 
from  the  abundant  shade  caused  by 


cut  down  every  man  his  bough, 
and  followed  Abimelech,  and  put 
them  to  the  hold,  and  set  the 
hold  on  fire  upon  them  :  so  that 
all  the  men  of  the  tower  of  She- 
chem died  also,  about  a  thou- 
sand men  and  women. 

50  IT  Then  went  Abimelech  to 
Thebez,  and  encamped  against 
Thebez,  and  toolc  it. 

51  But  there  was  a  strong 
tower  within  the  city,  and  thith- 
er lied  all  the  men  and  Avomen, 
and  all  they  of  the  city,  and  shut 
it  to  them,  and  gat  them  up  to 
the  top  of  the  tower. 

52  And  Abimelech  came  unto 
the  tower,  and  fought  against  it, 


the  forests  with  which  it  was  cover- 
ed.    See  Ps.  C8.  15. 

50.  Encamped  against  Thebez.  A 
city  of  Ephraim  in  the  neighborhood 
of  Shechem,  and  about  thirteen  miles 
west  from  Bethshan  (Scythopolis). 
According  to  Eusebius  and  Jerome, 
it  continued  till  their  time,  or  to 
about  four  hundred  years  after  Christ, 
but. at  the  present  day  it  has  wholly 
disappeared. 

51.  A  strong  toiucr  ivilhin  the  city. 
Doubtless  a  sort  of  citadel  such  as 
exists  in  most  considerable  towns  in 
western  Asia,  and  which  serves  the 
people  as  a  last  retreat  when  the  town 
is  taken  by  an  enemy,  and  where  the 
people  shut  themselves  up  on  occa- 
sions of  popular  tumult.  In  some 
parts  of  the  East,  such  towers  are  to 
be  seen  in  the  open  country,  where 
the  neighboring  peasantry  may  de- 
posit their  more  valuable  property, 
or  themselves  take  refuge,  when  the 
approach  of  an  enemy  or  of  a  plun- 
dering tribe  is  expected. 


136 


JUDGES. 


[B.  C.  1206. 


and  went  hard  unto  the  door  of 
the  tower  to  burn  it  with  fire. 

53  And  a  certain  woman  'cast 
a  piece  of  a  millstone  upon  Abi- 
melech's  head,  and  all  to  break 
his  skull. 

54  Then  "he  called  hastily 
unto  the  young  man  his  armor- 
bearer,  and  said  unto  him,  Draw 
thy  sword,  and  slay  me,  that 
men   say  not  of  me,  A  woman 

1  2  Sam.  11.  21.     m  So  1  Sam.  31.  4. 


53.  Apiece  of  a  millstone.  Literally, 
'  a  piece  of  a  chariot-wheel,'  but  else- 
where applied  to  upper-millstoncs. 

VAnd  all  to  break  his  sktdl.  In  near- 
ly all  the  copies  of  the  English  Bible 
printed  in  England,  the  verb  appears 
in  the  past  tense,  '  brake,'  whereas  in 
all  or  nearly  all  the  American  edi- 
tions the  word  is  '  break,'  as  in  the 
text  above.  The  former  reading  is 
certainly  the  correct-one.  The  error 
in  our  editions  has  arisen  from  a  mis- 
apprehension of  the  true  meaning  of 
the  phrase  '  all  to.'  According  to  the 
present  use  of  language,  this  would 
seem  rather  to  express  intention  than 
the  result  of  action,  but  it  really  ex- 
presses the  latter.  'AH  to,'  in  many 
of  the  old  English  writers,  means 
'  altogether,'  '  entirely,'  or  as  Johnson 
says,  is  used,  '  as  a  particle  of  mere 
enforcement;'  and  so  doubtless  it  is 
used  here  ;  q.  d.  '  she  entirely  or  ut- 
terly brake  his  .skull.'  Thus  in  Hol- 
land's Tran.slation  of  Pliny,  (A.  D. 
1601,)  'As  for  him  that  hath  let 
flie  a  dart  at  him,  (the  lion,)  and  yet 
missed  his  marke  and  done  no  hurt, 
if  hee  chance  to  catch  him,  he  all  to 
shaketh,  tosseth,  and  tiuneth  him,  ly- 
ing along  at  his  feet,  but  doth  hiin 
no  harme  at  all  besides.'  Not  under- 
standing this,   many  copies  of  the 


slew  him.     And  his  young  man 
thrust  him  through,  and  he  died. 

55  And  when  the  men  of  Is- 
rael saw  that  Abimelech  was 
dead,  they  departed  every  man 
unto  his  place. 

56  IT  "  Thus  God  rendered  the 
wickedness  of  Abimelech,  which 
he  did  unto  his  father,  in  slay- 
ing his  seventy  brethren : 

D  ver.  24.    Job  31.  3.     Ps.  94.  23.     Prov. 

5.22. 


common  version,  have  changed  it  to 
indicate  intention,  by  substituting 
'  break,'  for  '  brake.' 

54.  And  he  died.  Abimelech's  de- 
vice to  avoid  the  disgrace  of  perish- 
ing by  the  hands  of  a  woman,  avail- 
ed him  little,  for  nearly  three  centu- 
ries afterwards  we  find  his  death  as- 
cribed to  the  woman  Avho  threw  the 
piece  of  millstone  from  the  wall,  3 
Sam.  11.  21.  '  There  now  lies  the 
greatness  of  Abimelech  ;  on  one  stone 
he  had  slain  his  seventy  brethren  and 
now  a  stone  slays  him ;  his  head  had 
stolen  the  crown  of  Israel,  and  now 
his  head  is  smitten.  O  the  just  suc- 
cession of  the  revenges  of  God  !  Gid- 
eon's ephod  is  punished  with  the 
blood  of  his  sons ;  the  blood  of  his 
sons  is  shed  by  the  procurement  of 
the  Shechemites;  the  blood  of  the 
Shechemites  is  shed  by  Abimelech  ; 
the  blood  of  Abimelech  is  spilt  by  a 
woman.  The  retaliations  of  God 
are  sure  and  just,  and  make  a  more 
due  pedigree  than  descent  of  nature.' 
Bp.  Hall. 

56.  Rendered  the  wickedness.  Re- 
quited, recompensed  the  wickedness. 
Both  the  fratricide  Abimelech  and 
the  unprincipled  men  of  She-hem. 
had  the  iniquity  visited  upon  them  of 
which  they  had  been  guilty.     Man's 


B.  C.  1206.] 


CHAPTER  X. 


137 


57  And  all  the  evil  of  the  men 
of  Shechem  did  God  render  upon 
their  heads  :  and  upon  them 
came  "the  curse  of  Jotham  the 
son  of  Jerubbaal. 

CHAPTER  X. 

AND  after  Abimelech  there 
"arose  to  defend  Israel,  To- 
la the  son  of  Puah,  the  son  of 
Dodo,  a  man   of  Issachar ;  and 

o  vcr.  20.     u  ch.  2.  16. 


judgment  may  be  avoided,  but  there 
i.s  no  escaping  from  the  judgment  of 
God.  The  recorded  end  of  Abime- 
lech suggests  the  remark,  (i)  That 
they  who  thirst  for  blood,  God  will 
at  last  give  them  tlieir  own  blood  to 
drink.  (2)  The  weak  in  God's  iiand 
can  confound  the  mighty,  and  those 
who  walk  in  pride,  he  is  able  to 
abase.  (3j  They  who  in  life  consult- 
ed only  their  pride  and  ambition,  will 
usually  die  as  they  live,  more  solicit- 
ous that  their  honor  should  be  pre- 
served on  earth,  than  that  their  souls 
be  saved  from  hell.  (4)  The  methods 
proud  men  take  to  secure  a  great 
name,  often  only  serve  to  perpetuate 
their  infamy. 

CHAPTER   X. 

1.  Arose  to  defend.  Heb.  fip"i 
y^Cini  yakom  Ichuskia,  arose  to  save 
or  deliver.  To  sustain  the  office  and 
act  the  part  of  a  savior  or  deliverer, 
in  case  it  should  be  necessary.  They 
were  now  freed  from  the  tyranny  of 
Abimelech,  and  as  far  as  appears  en- 
jo)'ed  prevailing  peace,  yet  they  were 
still  liable  to  annoyance  and  incur- 
sions from  the  neighboring  powers, 
and  it  was  fitting  ihat  they  should 
have  a  head  to  preside  over  their  con- 
cerns, repressing  internal  discords, 
12* 


he  dwelt  in  Shamir  in  mount 
Ephraim. 

2  And  he  judged  Israel  twenty 
and  three  years,  and  died,  and 
was  buried  in  Shamir. 

3  1^  And  after  him  arose  Jair, 
a  Gileadite,  and  judged  Israel 
twenty  and  two  years. 

4  And  he  had  thirty  sons  that 
""rode  on  thirty  ass  colts,  and 
they  had  thirty  cities,  *=  which 

1,  ch.  5.  10,  and  12. 14.     c  Deut.  3.  14. 

maintaining  union,  guarding  against 
idolairy,  and  prepared  at  all  times  to 

take  the  field  in  their  defence. 

%  Dwelt  in  Shaviir,  in  mount  Ephraim. 
Though  of  the  tiibe  of  Issachar,  yet 
when  raised  to  the  government,  he 
came  and  dwelt  in  mount  Ephraim, 
as  being  a  more  central  station,  one 
to  which  the  people  might  more  con- 
veniently resort  for' judgment. 

4.  Thirty  sons  that  rode  on  thirty 
ass  colts,  &c.  A  very  remarkable 
indication  of  eastern  manners,  and 
of  the  state  of  the  times.  It  seems 
that  the  people  so  generally  went 
about  on  foot,  that  to  ride  on  an  ass, 
that  is,  to  ride  at  all,  was  considered 
a  mark  of  wealth  and  distinction,  So 
we  afterwards  read  of  Abdon,  another 
judge,  ch.  12.  14,  that  '  he  had  forty 
sons  and  thirty  nephews,  that  rode  on 
threescore  and  ten  ass  coUs.'  No 
doubt  this  conveyed  to  the  ancient 
Hebrews  the  idea  of  as  much  con- 
sideration as  it  does  among  us  to  say, 
that  a  person  keeps  a  carriage.  Jo- 
sephus,  perhaps  from  thinking  the 
indication  undignified,  changes  the 

asses  to  horses. ^Thirty  cities — 

called  JIavolh-jair  unto  this  day. 
Heb.  '  villages  of  Jair.'  We  read 
in  Num.  32  41,  that  '  Jair  the  .son of 
Manasseh  went  and  took  the  small 


13& 


JUDGES. 


[B.  C.  1161 


are  called  Havoth-jair  unto  this 
day,  -which  are  in  the  land  of 
Gilead. 

5  And  Jair  died,  and  was  buried 
in  Camon. 

6  IT  And  '^  the  children  of  Israel 
did  evil  again  in  the  sight  of  the 
Lord,  and  'served  Baalim,  and 
Ashtaroth,  and  4he  gods  of  Sy- 
ria, and  the  gods  of  ^Zidon,  and 
the  gods  of  Moab,  and  the  gods 
of  the  children  of  Ammon,  and 
the  gods  of  the  Philistines,  and 

a  cli.  2.  11,  and  3.  7,  and  4.  l,and  6.  1,  and 
13.1.  ech.  2.  13.  fch.  2.  12.  s  1  Kings  11. 
33.     Ps.  106.36. 

towns  thereof,  and  called  them  Ha- 
voth-jair,' from  which  some  have 
supposed  that  the  Jair  there  mention- 
ed is  the  same  person  with  the  judge 
spoken  of  in  the  passage  before  us. 
But  the  former  was  doubtless  the  an- 
cestor of  the  latter,  though  the  names 
of  the  villages  in  question  were  re- 
tained unaltered  from  the  original 
possessor.  Their  number,  as  we 
learn  from  1  Chron.  2.  22,  was  at  first 
only  twenty-three,  but  the  remaining 
seven  Avere  added  in  process  of  time. 
The  circumstance  affords  evidence 
of  the  rank  and  opulence  of  the  fa- 
mily. 

6.  Did  evil  again.  Heb.  'i3"'D"' 
Sin  ni'CS'i  yosiphu  iaasolk  hd7ri, 
added  to  do  evil.  The  defection  here 
mentioned  was  undoubtedly  very 
gross  and  of  aggravated  enormity. 
They  became  in  a  sense  universal 
idolaters,  adopting  aU  the  gods  of  the 
surrounding  nations.  They  scarcely 
seemed  to  have  admitted  the  God  of 
Israel  as  one  of  the  many  deities  they 
worshipped,  but  to  have  cast  him  off 
altogether.  '  Those  that  think  to 
serve  both  God  and  inammon.  will 


forsook  the   Lord,  and   served 
not  him. 

7  And  the  anger  of  the  Lord 
was  hot  against  Israel,  and  he 
''sold  them  into  the  hands  of  the 
Philistines,  and  into  the  hands 
of  the  children  of  Ammon. 

8  And  that  year  they  vexed 
and  oppressed  the  children  of 
Israel  eighteen  years,  all  the 
children  of  Israel  that  were  on 
the  other  side  Jordan  in  the 
land  of  the  Amorites,  which  is 
in  Gilead. 

h  cli.  2.  14.     1  Sam.  12.  9. 


soon  come  entirely  to  forsake  God, 
and  to  serve  mammon  only.  If  God 
have  not  all  the  heart  he  will  .soon 
have  none  of  it.'     Henry. 

7.  And  he  sold  than.  See  on  ch.  2. 
14. ^Into  the  hands  of  the  Philis- 
tines and — of  Amman.  The  one  on 
the  west,  the  other  on  the  east ;  so 
that  they  were  grievously  annoyed 
on  both  sides. 

8.  That  year  they  vexed  and  op- 
prcsscd  the  children  of  Israel  eighteen 
years.  We  know  not  what  sense  to 
make  of  this  clause  as  it  now  stands, 
which  seems  to  bring  an  oppression 
of  eighteen  years'  continuance  within 
the  space  of  one  j-ear.  Probably  the 
.solution  is  to  render  the  verb.s  in  the 
pluperfect,  'and  that  year  they  had 
vexed  and  oppressed  them  eighteen 
years;'  i.  e.  that  year  completed  the 
period  of  eighteen  years,  during 
which  they  had  proved  a  scourge  to 
them.  The  oppression  commenced 
during  the  administration  of  Jair, 
perhaps  nearly  at  the  same  time 
with  the  apo.stasy  which  caused  it, 
and  at  the  time  of  his  death,  had  con- 
tinued  eighteen    years.      This   last 


B.  C.  1161.J 


CHAPTER  X. 


139 


9  Moreover,  the  children  of 
Ammon  passed  over  Jordan,  to 
fight  also  afjainst  Judah,  and 
against  Benjamin,  and  against 
the  house  of  Ephraim :  so  that 
Israel  was  sore  distressed. 

10  IT  'And  the  children  of  Israel 

event,  though  occurring  after  the 
apostasy  commenced,  is  mentioned 
before  it  by  prolept;is  or  anticipation, 
than  which  nothing  is  more  fre- 
quent m  the  sacred  writers.  The 
terms  employedin  the  original  to  in- 
dicate the  severity  of  tlie  oppression 
are  very  expressive.  They  import 
crushi?ig  a?id  breaking  to  pieces,  a 
metaphor  apparently  drawn  from  the 
action  of  two  mill-stones  upon  the 
substance  placed  between  them,  to 
which  Henry  strikingly  compares 
the  condition  of  the  Israelites  at  this 
lime  under  the  grinding  oppression 
of  the  two  hostile  powers  on  either 
side  of  them,  the  Ammonites  and  the 
Philistines.  Another  remark  of  the 
sarr.e  commentator  respecting  this 
apostasy  of  Israel  is  well  worthy  of 
insertion  here.  '  God  had  appointed 
that  if  any  of  the  cities  of  Israel 
should  revolt  to  idolatry,  the  rest 
should  make  war  upon  them  and  cut 
them  off,  Deut.  13.  12,  et  infr.  They 
had  been  jealous  enough  in  this  mat- 
ter, almost  to  an  extreme,  in  the  case 
of  the  altar  set  up  by  the  two  tribes 
and  a  half.  Josh.  •22,  but  now  they  are 
grown  so  very  bad,  that  when  one  city 
was  infected  with  idolatry,  the  next 
took  the  infection,  and,  ini^tead  of 
punishing,  imitated  and  outdid  it ; 
and  therefore  since  they  that  should 
Iiave  been  revengers  lo  execute  wrath 
upon  them  that  did  this  evil,  were 
themselves  guilty,  or  bare  the  sword 
in  vain,  God  brought  the  neighboring 


cried  unto  the  Lord,  saying, 
We  have  sinned  against  thee, 
both  because  wo  have  forsaken 
our  God,  and  also  served  Baalim. 
1 1  And  the  Lord  said  unto  the 
children  of  Israel,  Did  not  /  de- 

i  1  Sam.  12.  10. 


nations  upon  them  to  chastise  them 
for  their  apostasy.' 

9.  The  childreJi  of  Ammon  passed 
over  Jordan.  The  Philistines  pro- 
bably harrassed  the  children  of  Israel 
in  the  south  of  Canaan,  west  of  the 
Jordan  ;  and  the  Ammonites  the  two 
tribes  and  a  half  to  the  east  of  that 
river.  The  spirit  of  conquest  or  of 
aggression,  however,  soon  led  the  lat- 
ter to  cross  the  Jordan.  It  seems  pro- 
bable that  they  rather  vexed  and  dis- 
tressed the  trans- Jordanic  tribes,  than 
kept  them  in  entire  subjection;  and 
afterwards  extended  their  incursions 
to  the  west  of  the  Jordan.  They 
■were  justly  punished  by  the  Amorites, 
for  they  had  so  utterly  degenerated 
and  conformed  to  their  heathen  neigh- 
bors, that  Ezekiel,  in  addressing  the 
Israelitish  nation,  ch.  16.  3,  says  by 
a  bold  figure,  '  Thy  father  was  an 
Amorite,  and  thy  mother  a  Hitlite.' 

10.  Both  because  we  have  forsaken, 
&c.  They  specify  distinctly  the  two 
forms  of  their  transgression  ;  first,  in 
departing  wickedly  from  God,  sec- 
ondly, in  serving  idols.  Under  the 
deep  impres.sion  of  their  guilt  in  this 
conduct,  they  made  good  the  words 
of  the  prophet.  Is.  2G.  16,  '  Lord,  in 
trouble  have  they  visited  thee ;  they 
poured  out  a  prayer  when  thy  cha.s- 
tening  was  upon  them.'  The  first 
step  of  a  sinner's  return  to  God  is  the 
discovery  of  his  own  great  guilt,  and 
a  .sense  of  his  deserved  ruin,  and  this 
in  order  to  be  available  must  be  ac- 


140 


JUDGES. 


[B.  C.  1161. 


liver  you  ""from  the  Egyptians, 
and  'from  the  Amorites,  '"from 
the  children  of  Ammon  "  and 
from  the  Phihstines  ? 

12  "The  Zidonians  also  ^and 
the  Amalekites,  and  the  Mao- 
nites  "^  did  oppress  you  ;  and  ye 
cried  to  me,  and  I  delivered  you 
out  of  their  hand. 

13  '  Yet  ye  have  forsaken  me, 
and  served  other  gods  :  where- 
fore I  will  deliver  you  no  more. 

kEx.  14.  30.  I  Num.  21.  21,  24,  25.  m  ch. 
3.  12,  13.  ■'  ch.  3.  31.  o  ch.  5.  19.  r  ch.  6. 
3.  q  Ps.  106.  42,  43.  r  Deut.  32.  15.  Jer. 
2.  13, 


companied  with  the  most  sincere  and 
penitent  acknowledgment  ol'  his  ag- 
gravated offences. 

11.  And  the  Lord  said,  &(:.  In  what 
manner  tliese  reproofs  were  convej'ed 
to  the  Israelites,  we  are  not  inl'ormed. 
It  was  probably  through  the  medium 
of  some  inspired  prophet,  or  of  the 
high  priest,  whose  duty  it  was  to 
learn  the  will  of  heaven  in  all  trying 
emergencies. 

14.  Go  and  cry  unto  the  gods  which 
ye  have  chosen.  Which  ye  have  not 
served  upon  compulsion,  but  which 
ye  have  freely  and  voluntarily  cho- 
sen. The  Most  High  does  not  turn 
away  his  ear  from  their  prayers,  nor 
sink  them  in  utter  despair,  yet  he 
sendsa  sharp  and  upbraiding  answer, 
of  which  the  immediate  effect  would 
be  to  awaken  their  consciences,  and 
confound  them  under  a  sense  of  their 
baseness  and  ingratitude.  Many  a 
time  they  had  been  delivered  and 
those  verj'  oppres.sors  subdued  under 
them;  yet  they  had  vilely  sinned 
against  their  own  mercies.  He  there- 
fore refers  them  for  help  to  the  gods 
whom  they  had  served,  to  rebuke 
their  folly  and  convince  them  of  the 


14  Go  and  "^cry  unto  the  gods 
which  ye  have  chosen  ;  let  them 
deliver  you  in  the  time  of  your 
tribulation. 

15  IT  And  the  children  of  Is- 
rael said  unto  the  Lord,  We 
have  sinned  :  '  do  thou  unto  us 
whatsoever  seemeth  good  unto 
thee  ;  deliver  us  only,  we  pray 
thee,  this  day. 

16  "And  they  put  away  the 
stran2;e  s:ods  from  among-  them, 

s  Deut.  32.  37, 38.  2  Kings  3.  13.  Jer.  2. 28. 
t  1  Sam.  3.  18.  '  2  Sam.   15.  26.     u  2Chron. 

7.  14,  and  15.  8.     Jev.  18.  7,  8. 

weakness  of  these  lying  vanities. 
Yet  the  emphatic  declaration,  '  I  will 
deliver  you  no  more,'  is  to  be  under- 
stood conditionally,  in  case  their  idols 
were  kept  among  them;  for  the  di- 
vine threatenings  always  imply  a  re- 
serve of  mercy  to  the  truly  penitent. 
(1)  If  God  appears  to  frown  upon  the 
returning  sinner,  let  him  not  despair ; 
it  is  no  more  than  his  desert,  indeed, 
if  he  be  utterly  rejected;  but  with  the 
Lord  there  is  mercy  and  forgiveness, 
and  a  heart  of  overwhelming  kind- 
ness is  sometimes  temporarily  con- 
cealed by  an  aspect  of  wrath.  (2) 
When  w-e  are  brought  to  a  real  sense 
of  our  sins,  we  shall  see  the  vanity 
and  insufficiency  of  those  things  to 
make  us  either  safe  or  happy,  in 
which  we  formerly  trusted. 

16.  They  pnt  away  the  strange  gods. 
Heb.  ^5Dn  "^n^iS  elohii  hannekar,  the 
gods  of  the  stranger.  In  coming  be- 
fore God  not  only  is  every  excuse  for 
sin  to  be  renounced,  and  the  plea  of 
giiilty,  gnilly,  sincerely  to  be  made, 
but  if  we  M'ould  approve  our  repent- 
ance real,  the  sins  we  confess  are 
instantly  to  be  discarded.  When 
this  is  the  case,  and  our  transgres- 


B.C.  1161.] 


CHAPTER  XI. 


141 


and  served  the  Lord  :  and  ^  his 
soul  was  grieved  for  the  misery 
of  Israel. 

17  Then  the  children  of  Am- 
nion were  gathered  together, 
and  encamped  in  Gilead.  And 
the  children  of  Israel  assembled 
themselves  together,  and  en- 
camped in  "  Mizpeh. 

18  And  the  people  anc?  princes 

X  Ps.  106.  44,  45.  Isai.  63.  9.  y  ch.  11. 11, 
29.     Gen.  31.  49. 


sions  are  truly  our  bitterness  and  bur- 
den, though  we  may  stand  trembling 
under  the  black  review,  yet  there  is 

hope ^His  soul  icas  grieved.   Not 

that  there  is  really  any  grief  in  God, 
for  being  infinitely  happy  in  himself, 
he  is  inaccessible  to  any  such  emo- 
tion ;  but  it  is  spoken  after  the  man- 
ner of  men,  to  represent  to  us  more 
forcibly  the  abounding  compassions 
of  his  heart.  He  acted  towards  his 
people  like  one  who  felt  for  their 
sufferings,  like  a  kind  father,  who 
cannot  but  be  grieved  over  the  afflic- 
tions of  his  children.  He  had  pity 
upon  them,  restraining  his  severities, 
and  giving  anew  and  merciful  com- 
plexion to  his  dispensations  towards 
them.  The  Heb.  is  '  shortened,  con- 
tracted, straitened;'  a  term  express- 
ive of  a  state  of  mind  the  opposite  of 
equanimity,  long-suffering,  forbear- 
ance; implying  at  once  a  sympathy 
with  suffering,  and  a  kind  of  ivi- 
pa/icncK  in  redressing  it.  How  con- 
.soling  the  thought  that  no  prodigal 
returns  to  God  but  his  paternal  heart 
}'earns  over  him,  touched  with  a 
feeling  of  his  wretchedness,  and 
ready  to  embrace  the  most  miserable 
of  sinners. 

17.   The  children  of  Amnion  were 
gathered  together.    Heb.  1p5>:!I'^  yilz- 


of  Gilead  said  one  to  another, 
What  man  is  he  that  will  begin 
to  fight  a2;ainst  the  dhildren  of 
Ammon  '?  he  shall '  be  head  over 
all  the  inhabitants  of  Gilead  ? 

CHAPTER   XI. 

I^OW  ''Jephthah  the  Gilead- 
-L^  ite  was  ''a  mighty  man  of 
valor,  and  he  icas  the  son  of  an 

^  ch.  11.  8.  11.  a  Heb.  11.  32,  called 
Jipluhae.     b  ch.  6.  12.    2  Kings  5.  1. 

tzhaku,  were  cried  together;  were 
convened  by  means  of  criers,  sent 
over  the  country  in  ev^ery  direction, 
to  stir  up  all  the  enemies  of  Israel. 

U  Enca'iupcd  in  Mizpeh.     There 

were  several  places  of  this  name,  but 
as  the  war  here  described  was  waged 
on  the  east  of  the  Jordan,  the  Mizpeh 
alluded  to  in  the  text  was  undoubt- 
edly that  in  the  trans- Jordanic  half- 
tribe  of  Manasseh,  and  of  which  an 
account  is  given,  Josh.  11.  3. 

18.  The  people  and  the  princes  said. 
Heb.  13"^~|TI5  tJTl  haam  sarim,  the  peo- 
ple, the  princes  said;  indicating,  by  a 
remarkable  phraseology,  how  closely 
related,  not  to  say  identified,  were 
tiie  people  and  the  rulersamon^  these 
eastern  tribes.  Though  the  nominal 
distinction  existed,  yet  the  interests  of 
each  were  so  completely  the  same, 
that  their  respective  denominations 
are  as  it  were  merged  in  each  other. 
How  different  the  spectacle  presented 
by  the  governments  of  nearlj''  every 
European  nation  for  the  last  two 
thousand  years,  and  continued  to  the 

present  day ! IT  Shall  be  head,  &c. 

Shall  not  only  take  the  conduct  of 
the  present  war,  but  when  the  war  is 
over  shall,  as  a  reward  for  his  ser- 
vices, be  continued  as  the  governing 
head    of   this  people.      This   verse 


142  JUDGES 

and  Gilead  begat  Jeph 


[B.  C.  1161. 


harlot 
thah. 

2  And  Gilead's  wife  bare  him 
sons ;  and  his  wife's  sons  grew 
up,  and  they  thrust  out  Jeph- 

comes  in  here  as  an  introduction  to 
die  following  narrative 


CHAPTER   XI. 

1.  Now  Jepldhah — was  a  mighty 
man  of  valor.  More  properly  per- 
haps, '  had  become.'  The  original 
(T^n  hayah,  is  not  merely  a  verb  of 
existence,  but  denotes  the  Iransitiun  of 
its  subject,  from  one  state  to  another. 
When  its  meaning  is  simply  '  is,' 
or  '  was,'  it  is  almost  invariably  omit- 
ted in  the  original.  Here,  however, 
it  is  inserted,  and  probably  hints  at 
the  process  by  which  Jephthah  had 

gradvulhj  become  di.Ntinguished. 

IT  The  S071  of  an  harloi.  Heb.  n^TT  niL'J* 
ishah  zonah,  a  ifoman,  a  harlot.  Not 
begotten  in  lawful  wedlock.  The 
Jewish  commentators,  for  the  most 
part,  give  a  softening  exposition  of 
the  term  here  employed,  as  if  it  im- 
ported merely  a  concubine,  or  a  gen- 
tile, i.e.  a  foreign  or  strange  woman, 
not  one  of  the  Israelitish  race,  as  she 
is  termed  in  v.  2.  But  without  doing 
violence  to  its  ordinary  and  most  le- 
gitimate sense,  we  know  not  how  to 
depart  from  the  rendering  of  the  text. 
At  the  same  time,  it  is  to  be  observed, 
that  our  limited  knowledge  of  the 
actual  slate  of  manners  and  society 
in  those  ancient  periods,  prevents  us 
from  affirming,  that  the  word  con- 
veys precisely  the  idea  of  public  ad- 
dictedness  to  degrading  vice,  which 
its  modern  acceptation  imports.  It 
may  have  indicated  a  character  some- 
what less  vile  and  iniquitous,  but  the 
ambiguity  of  the  terra  is  not  suffi- 


thah,  and  said  unto  him,  Thou 
shalt  not  inherit  in  our  father's 
house  ;  for  thou  art  the  son  of  a 
strange  woman. 


cient  to  cover  all  disgrace  in  Jeph- 
thah's  origin.  His  extraction,  how- 
ever, whatever  it  was,  was  the  fault 
and  disgrace  of  his  parents  rather 
than  of  himself,  and  a  man  should 
not  be  reproached  with  the  unhappi- 
ness  of  his  birth,  when  his  own  con- 
duct bespeaks  him  deserving  a  inore 

honorable  relation. 'S  Gilead  begat 

Jephthah.  One  of  the  descendants  of 
the  Gilead  mentioned  Num.  32.1; 
Josh.  17. 1,  3,  and  bearing  his  name. 
To  what  tribe  he  belonged  is  not  cer- 
tain, but  probably  that  of  Manasseh 
beyond  the  Jordan.  1  Chron.  7.  14. 
2.  Gilead's  wife.  His  lawful  wife, 
in  contradistinction  from  Jephthah's 

mother. IT  Thou  shalt  not  inherit, 

&c.  That  he  was  not  entitled  to  share 
in  the  inheritance  was  a  matter  of 
course,  for  even  the  children  of  the 
lawful  secondary  wife  or  concubine 
were  not  admitted  to  this  privilege, 
Gen.  21.  10,  and  25.  6,  much  less  the 
issue  of  such  an  illicit  connexion  as 
that  in  question.  But  Jephthah'sbreth- 
ren  were  probably  actuated  by  some 
secret  motive  of  jealou.sy  or  envy, 
which  they  would  fain  conceal  by 
the  plea  of  illegitimacy  and  outlawry 
here  advanced ;  for  it  does  not  ap- 
pear that  his  expulsion  from  his  fa- 
ther's house  was  necessary  simply  on 
this  account.  At  any  rate,  he  evi- 
dently regarded  it  as  a  gross  outrage 
upon  his  rights,  v.  7,  and  one  which 
the  elders  and  magistrates  of  the  city 
connived  at  and  abetted.  The  pre- 
tence of  legal  right  is  often  a  mere 
cover  to  the  foulest  wrongs  and  in- 


B.C.  1161.] 


CHAPTER  XI. 


143 


3  Then  Jephthah  fled  from  his  |    4  IT  And  it  came  to   pass  in 
brelhiL-n,  and  dwelt  in  the  land    process  of  time,  that  the  child- 
of  Tob  :  and  there  were  gather-   ren  of  Ammon  made  war  against 
ed  "vain  men  to  Jephthah,  and    Israel. 
went  out  with  him.  c  ch.  9.  4.   i  Sam.  2i.  2. 


juries. IT  Of  a  strange   woman. 

Heb.  ri"in»  nffi!*  ishah  a'hcreth,  of 
another  woman.  That  is,  other  than 
his  lawful  Avife,  and  probably  a  for- 
eigner. See  on  Ex.  1.  8 ;  Deut.  29. 
26;  Jer.  22.  26. 

3.  Fled  from  his  brethren.     Heb. 
*l*inH  "^DS^S  mippene  ahauv,  from  the 

face  of  his  brethren. H  l7i  the  land 

of  Tob.  A  region  so  called  perliaps 
from  the  name  of  the  individual  who 
was  its  first  or  most  distinguished  in- 
habitant. Its  precise  locality  is  not 
known,  but  from  the  facility  of  com- 
munication it  was  doubtless  in  the 
near  vicinity  of  Gilead.     Comp.  2 

Sam.   10.   6,  8. TT  Were  gathered 

vain  men  to  Jephthah,  and  vent  out 
with  him.  Heb.  tj"iCDK  t:ip"|^  rekim 
anashim,  empty  men ;  that  is,  idle, 
worthless,  profligate  men,  a  lawless 
rabble.  The  original  d'^pl  is  a  term 
of  great  reproach,  being  the  same 
with  '  Raca,'  in  the  New  Testament. 
The  moaning  evidently  is,  that  Jeph- 
thah, being  without  any  inheritance 
or  family  connexions  to  aflbrd  him 
a  subsistence,  and  being  expelled 
from  his  native  place,  became  an  ad- 
venturer, and  his  character  having 
brought  aroimd  him  a  number  of 
brave  but  idle  men,  perhaps  similarly 
circumstanced,  he  made  predatory 
incursions  into  the  neighboring  coun- 
tries. This  is  what  is  meant  by  '  go- 
ing out  vvilh  him,'  a  phrase  frequent- 
ly applied  to  warlike  and  plundering 
inroads  upon  an  enemy's  territory. 
Probably  they  went  out  particularly 
into  the  land  of  the  Ammonites,  to 


retaliate  the  incursions  which  the 
latter  made  into  Israel ;  and  Jepli- 
thah's  success  or  skill  in  these  free- 
bootin*  expeditions  acquired  him  so 
much  reputation,  that  the  people 
would  naturally  be  led  to  look  to  him 
when  they  wanted  a  military  leader. 
The  mode  of  lil'e  here  indicated,  is 
precisely  that  which  was  followed  by 
David,  when  his  reputation  brought 
around  him  men  of  similar  character 
to  these  followers  of  Jephthah.  This 
kind  of  military  robbery  is  far  from 
being  considered  dishonorable  in  the 
East.  On  the  contrary,  the  fame  thus 
acquired  is  thought  as  fair  as  any 
that  can  be  obtained  through  any 
class  of  military  operations.  An 
Arab  or  Tartar  desires  no  higher  or 
brighter  distinction  than  that  of  a 
successful  military  robber;  and  to 
make  that  fame  unsullied,  it  is  only 
necessary  that  his  expedition  should 
not  be  against  his  own  nation  or  tribe. 
4.  The  children  of  Ammon  made 
war  against  Israel.  Or,  perhaps 
more  properly,  '  had  made  war,'  and 
were  now  encamped  in  Gilead.  We 
are  here  carried  back  in  point  of 
time  to  the  period  mentioned  ch.  10. 
17,  the  historian  having  returned 
from  his  digresssion  concerning  the 
parentage  and  early  life  of  Jephthah. 
The  words  '  in  process  of  time,' 
Heb.  '  after  days,'  probably  refer  to 
the  period  immediately  antecedent 
to  the  expulsion  of  Jephthah.  Many 
days  after  he  had  been  thrust  out  in 
disgrace,  he  was  brought  back  again 
with  honor. 


144 


JUDGES. 


[B.  C.  1161. 


5  And  it  was  so,  that  when  the 
children  of  Ammon  made  war 
against  Israel,  the  elders  of 
Gilead  went  to  fetch  Jephthah 
out  of  the  land  of  Tob  : 

6  And  they  said  unto  Jephthah, 
Come,  and  be  our  captain,  that 
we  may  fight  with  the  children 
of  Ammon.  « 

7  And  Jephthah  said  unto  the 
elders  of  Gilead,  ''Did  not  ye 

d  Gen.  26. 27. 

5.  Went  to  fetch  Jephthah.  Heb. 
^npi  lakahath,  to  take;  that  is,  to 
persuade  to  go.  See  Note  on  Josh. 
24.  3,  and  on  Gen.  2.  15.  This  was 
undoubtedly  with  the  approbation, 
if  not  with  the  express  direction  of 
Jehovah. 

G.  Come,  and  be  our  captain.  The 
manner  in  which  God  overrules  the 
ill-meant  actions  of  men  to  the  fur- 
,  therance  of  his  designs  is  here  very 
observable.  If  Jephthah  had  not  been, 
as  he  was,  the  object  of  his  l)rethrcn's 
unkindness,  he  had  lost  the  opportu- 
nity to  exercise  and  improve  his  mar- 
tial genius,  and  so  failed  to  signalize 
himself  in  the  eyes  of  his  country- 
men. So  it  often  happens  that  the 
providences  which  are,  to  appear- 
ance, our  greatest  misfortune,  are 
necessary  to  fit  us  for  the  work  for 
which  God  designs  us. 

7.  Did  ye  not  hate  me  and  expel  me, 
&c.  Though  the  act  of  his  expul- 
sion was  primarily  that  of  Jephthah's 
brethren,  yet  these  elders  had  either 
actively  aided  in  it,  or  by  forbearing 
to  prevent  or  punish  the  injury,  had 
virtually  made  themselves  partakers 
in  the  guilt  of  it ;  and  with  this  he 
plainly  charges  them.  '  Magistrates 
that  have  power  to  protect  those  that 
are  injured,  if  they  do  not  do  ihem 


hate  me,  and  expel  me  out  of 
my  father's  house  I  and  why  are 
ye  come  unto  me  now  when  ye 
are  in  distress .'' 

8  ^And  the  elders  of  Gilead 
said  unto  Jephthah,  Therefore 
we  '^turn  again  to  thee  now,  that 
thou  mayest  go  with  us,  and 
fight  against  the  children  of  Am- 
mon, and  be  "our  head  over  all 
the  inhabitants  of  Gilead. 

e  ch.  10.  18.    f  Luke  17.4.    s  cli.  10.  18. 


right,  really  do  them  wrong.'  Henry. 

IT  Why  are  ye  come  wdo  me  now 

when  ye  are  in  distress?  Not  that 
Jephthah  was  unwilling  to  save  his 
country,  but  he  thought  fit  to  give 
them  a  hint  of  tiieir  former  unkind- 
ness, that  they  might  repent  of  it,  and 
in  future  be  more  sensible  of  their 
obligations.  Thus  Joseph  humbled 
his  brethren  before  he  made  himsell 
known  to  them.  The  same  language 
too  may  be  applied  by  Christ  to  im- 
penitent sinners,  who  after  doing  what 
in  them  lies  to  expel  the  Saviour  from 
his  inheritance  in  their  own  hearts, 
in  the  church,  and  in  the  world,  still 
fly  to  him  and  supplicate  him  for 
succor  in  the  day  of  their  distress. 

8.  Therefore  we  turn  again  unto 
thee.  This  cannot  be  meant  of  a 
local  turning  or  returning  to  Jephthah, 
for  the  words  were  obviously  .spoken 
at  the  first  interview,  from  which 
they  had  not  yet  retired.  The  phrase 
doubtless  has  reference  to  a  change 
of  mind,  a  turning  again  in  the  state 
of  their  feelings  towards  him.  It  is 
as  if  they  had  said,  '  We  are  con- 
vinced thatwe  have  done  thee  wrong, 
and  that  thou  hast  just  ground  nf 
complaint;  but  we  renounce  the  feel- 
ings we  have  formerly  cherished, 
and   we  now  come  to  acknowledge 


I  C.  1161.] 


CHAPTER   Xr. 


145 


9  And  Jephthah  said  unto  the 
elders  of  Gilead,  If  ye  bring  me 
home  again  to  figlit  against  the 
children  of  Ammon,  and  the 
Loud  deliver  them  before  me, 
shall  I  be  your  head  ? 


our  fault  and  to  make  thee  full  repa- 
ration. As  a  proof  of  our  sincerity 
we  proffer  thee  this  honor,  which 
shall  counterbalance  the  dishonor 
we  have  put  upon  thee.'  The  incident 
may  serve  to  remind  us,  (1)  That 
the  least  we  can  do  when  we  have 
injured  a  fellow-being,  is  to  ccmfess 
frankly  our  wrong,  and  ask  his  par- 
don. (2)  That  we  should  beware 
of  despising  or  trampling  upon  any 
man,  so  as  to  make  him  our  enemy, 
for  we  know  not  how  much  need  we 
may  have  of  his  friendship  and  ser- 
vices before  we  die.  (3)  That  men 
of  worth  who  are  undervalued,  di.s- 
paraged,  and  ill-treated,  should  bear 
it  with  meekness  and  cheerfulness, 
leaving  it  to  God  to  vindicate  their 
good  name  in  his  own  way.  Their 
judgment  shall  finally  come  forth 
as  the  noon-day. 

9.  If  ye  bring  mc  home  again.  If 
ye  recal  me  from  the  place  where  I 
am   now   fixed,   to  the   place  from 

whence  I  was  expelled. M  S/iall  I 

beymir  head?  Not  only  your  leader 
in  this  war,  but  permanent  judge  and 
chief  magistrate.  Having  to  deal 
with  persons  Mhom  he  had  reason 
to  distrust,  he  determines  to  bind 
them  to  their  compact  by  the  most 
unequivocal  assurances.  '  Jephthah's 
wisdom  had  not  been  answerable  to 
his  valor,  if  he  had  not  made  his  match 
beforehand.  He  bargains  therefore 
for  his  sovereignly  ere  he  wins  it.' 
Bp.  Hall.  In  all  our  agreements  it 
is  well  to  be  explicit  and  solemn,  that 
13 


10  And  the  elders  of  Gilead 
said  unto  Jephthah,  ''  The  Lord 
be  witness  between  us,  if  we  do 
not  so  according  to  thy  words. 

11  Then  Jephthah  went  with 

h  Jer.  42.  5. 


afterwards  there  may  be  no  room  for 
subterfuge  or  evasion.  As  the  ser- 
vice before  him  was  one  in  which  he 
would  naturally  endanger  his  life,  he 
deems  it  right  that  he  should  be  duly 
rewarded,  especially  as  he  seems  to* 
have  thought  it  was  only  in  this  way 
that  he  could  effectually  secure  him- 
self against  the  treacherous  designs 
of  his  brethren,  whose  ill  will  and 
injuries  he  had  once  experienced. 
That  there  might  also  have  been 
some  tincture  of  ambition  insinuat- 
ing itself  into  his  motives,  is  perhaps 
not  improbable.  The  spirit  of  pious 
dependence,  however,  on  the  divine 
blessing,  argues  strongly  in  favor  of 
his  general  spirit.  He  does  not  speak 
with  confidence  of  his  success,  but 
qualifies  it  with  a  peradventijre — 'if 
the  Lord  deliver  them  before  me,' — 
as  if  intending  to  remind  his  coun- 
trymen, to  look  up  to  God,  as  he  him- 
self did,  as  the  giver  of  victory. 

10.  The  Lord  be  jcitness  between  us. 
Heb.  I3'^m33  '$)2'V2  shomaabcnoth&tm, 
be  the  hearer  between  ws.  They  con- 
firm their  promise  by  the  solemnity 
of  an  oath,  appealing  to  God's  om- 
niscience as  the  judge  of  their  pre- 
sent sincerity,  and  to  his  justice  as  an 
avenger,  if  they  should  afterwards 
prove  false  to  their  engagements. 
'  Whatever  we  speak,  it  concerns  us 
to  remember  that  God  is  a  hearer, 
and  to  speak  accordingly.'    Henry. 

11.  The?i  Jephthah  xoent  with  the 
elders.  Thus  evincing  a  generous 
forgetfulness   of  all  their  previous 


146 


JUDGES. 


[B.  C.  1143. 


the  elders  of  Gilead,  and  the 
people  made  him  '  head  and  cap- 
tain over  them :  and  Jephthah 
uttered  all  his  words  "^  before  the 
Lord  in  Mizpeh. 
12  IT  And  Jephthah  sent  mes- 

i  ver.  8.     k  cli.  10.  17,  and  £0.  1.     1  Sam. 
10.  17,  and  11.15. 

wrongs  and  indignities.  No  injuries 
should  make  us  implacable ;  we  must 
forgive  as  we  hope  to  be   forgiven. 

IT  And  Jephthah  uttered  all  his 

words  before  the  Lord  in  Mizpeh.  Or, 
Heb.  'for  Jephthah  uttered  all  his 
■words,'  &c.  That  is,  all  the  words 
pertaining  to  the  solemn  compact 
which  had  now  been  entered  into. 
The  words  seem  to  be  inserted  to 
explain  how  it  was  that  the  people,  as 
affirmed  in  the  preceding  clause, 
made  him  head  and  captain  (;ver 
them.  The  arrangement  had  first 
been  concluded  upon  at  Gilead  be- 
tween Jephthah  and  the  elders.  But 
this  was  not  sufficient.  He  would 
have  it  solemnly  repeated  and  ratified 
after  entering  the  camp  at  Mizpeh, 
between  himself  and  the  whole  as- 
sembled congregation.  In  order  to 
give  it  the  utmost  validity,  and  pre- 
clude all  future  misunderstanding, 
the  people  must  confirm  the  act  by 
their  own  choice,  and  this  is  said  to 
have  been  done  'before  the  Lord,'  to 
indicate  the  religious  and  solemn 
manner  in  which  the  transaction  was 
conducted,  as  if  under  his  immediate 
inspection  and  sanction.  See  on 
Josh.  4.  13. 

12.  Jephthah  sent  messengers,  &c. 
A  measure  in  the  highest  degree 
honorable  to  the  equity,  prudence, 
and  piety  of  Jephthah,  who  herein 
conformed  to  the  rule  of  conduct 
prescribed  by  Moses,  DeuJ.  20.  10-18, 


sengers  unto  the  king  of  the 
children  of  Ammon,  saying, 
What  hast  thou  to  do  with  me, 
that  thou  art  come  against  me 
to  fight  in  my  land  ? 

13  And  the  king  of  the  child- 
ren of  Ammon  answered  unto 
the    messengers    of    Jephthah, 


which  was,  not  to  make  war  with 
nations  out  of  Canaan,  till  messen- 
gers had  been  sent  with  proposals  of 
peace.  Though  a  mighty  man  of 
valor,  yet  he  delighted  not  in  war  for 
its  own  sake,  and  was  desirous,  if 
possible,  to  prevent  the  eflTusion  of 
blood  by  a  peaceable  accommodation. 
How  vastly  different  this  from  the 
spirit  of  most  military  chieftains  ! 
They  are  glad  to  seize  upon  any, 
even  the  slightest  pretexts  for  an  ap- 
peal to  arras.  But  here,  though  the 
newly  elected .  captain  of  Israel 
might,  perhaps,  have  been  justified  in 
repelling  force  by  force  without  any 
preliminary  negotiations,  yet  if  he 
can,  by  showing  them  the  injustice 
of  their  conduct,  persuade  the  in- 
vaders to  retire,  he  will  not  compel 
them  by  t!ie  sword.  If  the  children 
of  Ammon  could  convince  him  that 
Israel  had  done  them  wrong,  he  was 
ready  to  restore  the  rights  of  the 
Ammonites  ;  if  not,  it  was  plain  by 
their  invasion  that  they  did  Israel 
wrong,  and  he  should  by  no  means 
submit  to  it.  This,  though  in  an  Is- 
raelite, was  acting  under  the  influ- 
ence of  that  religion  which  teaches 
us  to  follow  peace  with  all  men,  and 
never  to  seek  redress  by  forcible 
means  till  every  fair  proposal  is  re- 
jected.  IT  What  hast    thou  to  do 

■with  me.  that  thou  co'fnest  against  me, 
&c.  Spoken  thus  in  the  first  person, 
in  the  name  both  of  God  and  of  Israel. 


B.  C.  1143.] 


CHAPTER  XI. 


147 


'Because  Israel  took  away  my 
land,  when  they  came  up  out 
of  Egypt,  from  Arnon  even  unto 
■"  Jabbok,  and  unto  Jordan  :  now 
therefore  restore  those  lands 
again  peaceably. 

14  And  Jephthah  sent  mes- 
sengers again  unto  the  king  of 
the  children  of  Ammon  : 

15  And  said  unto  him,  Thus 
saith  Jephthah,  "Israel  took  not 


1  Num.  21.    24,  25,  2G. 
I.  Deut.  2.  9,  19. 


Geu.  32.   22. 


13.  Because  Israel  look  away,  &c. 
One  who  seeks  a  pretext  for  a  quar- 
rel will  never  be  at  a  los.s  to  find  one ; 
yet  it  ?peaks  much  in  favor  of  the 
general  peaceableness  and  inoflen- 
siveness  of  Israel  towards  their 
neighbors,  that  their  enemies,  when 
intent  upon  hostilities  against  them, 
are  obliged  to  look  three  hundred 
years  back  for  a  specious  occasion. 
If  the  Ammonites  had  been  con- 
scious of  a  valid  claim,  their  demand 
should  have  been  published  before 
invading  Israel.  But  we  have  no 
intimation  of  thi.s,  and  the  claim  now 
preferred  was  evidently  trumped  up 
to  serve  the  present  occasion,  as 
affording  a  colorable  pretence  of  ju.s- 
tice  in  the  invasion;  showing  that 
they  who  are  destitute  of  conscience 
and  honesty,  are  often  very  unM'illing 
to  appear  so.  Jephthah,  however,  in 
what  follows,  stripped  their  conduct 
of  its  specious  disguise,  and  showed 
conclusively  how  false  and  arrogant 

were  their  preten>ions. HMy  land. 

Speaking  in  the  name  both  of  the 
ciiildren  of  Ammon  and  Moab,  over 
whom  unitedly  he  seems,  at  this  time, 
to  have  reigned  as  king. 

15.  Israel  took  not  av-aij,  &c.  In 
order  to  evince  beyond  dispute,  the 


away  the   land   of  the  children 
of  AmiTion : 

16  But  when  Israel  came  up 
from  Egypt,  and  "walked  through 
the  wilderness  unto  the  Red  sea, 
and  P  came  to  Kadesh  ; 

17  Then  '^  Israel  sent  messen- 
gers unto  the  king  of  Edom, 
saying,  Let  me,  I  pray  thee, 
pass  through  thy  land  :  "  but  the 

o  Num.  14.  25.  Deut.  1.  40.  Josli.  5.  C. 
p  Num.  13.  26,  ami  20.  1.  Deut.  1.  46.  q  Num. 
20,  14.     r  Num.  20.  18,  21. 


falsehood  and  futility  of  the  enemy's 
claims  upon  these  lands,  Jephthah 
goes  int(>  a  recapitulation  of  the  lead- 
ing circumstances  of  Israel's  coming 
in;o  posse.-sion  of  them.  He  admits 
that  they  had  indeed  taken  the  terri- 
tories in  questior.,but  they  look  them 
not  from  the  Ammonites  or  Moab- 
ites,  whom  they  were  expressly  for- 
bidden to  molest  on  their  march,  but 
finding  them  in  possession  of  Sihon, 
king  of  the  Amorites,  they  took  them 
from  him  in  just  and  honorable  war- 
fare, in  consequence  of  an  unpro- 
voked attack  upon  them.  It  might, 
indeed,  be  true,  that  prior  to  Israel's 
arrival  in  the  country,  the  Amorites 
had  taken  these  lands  from  the  Moab- 
ites  or  Ammonites,  Num.  21.  2G; 
Jo.sh.  13.  25,  but  this  was  no  concern 
of  theirs,  nor  were  they  bound  to  re- 
cognize the  previous  title  of  any  peo- 
ple whatever.  This  was  his  first 
plea  in  support  of  his  claims,  which 
extends  to  v.  22. 

17.  Then  Israel  sent  messengers,  &c. 
So  far  were  they  from  offering  the 
least  violence  to  the  children  of  Esau 
or  of  Lot,  that  when  refused  a  pas- 
sa«re  through  their  countries,  though 
able,  if  they  had  chosen  it,  to  have 
opened  their  way  by  force,  they  ra- 


148 


JUDGES. 


[B.  C.  1143. 


king  of  Edom  would  not  heark- 
en thereto.  And  in  like  naanner 
they  sent  unto  the  king  of  Moab  ; 
but  he  would  not  consent.  And 
Israel  '  abode  in  Kadesh. 

18  Then  they  went  along 
through  the  wilderness,  and 
'  compassed  the  land  of  Edom, 
and  the  land  of  Moab,  and 
"  came  by  the  east  side  of  the 
land  of  Moab,  "  and  pitched  on 
the  other  side  of  Arnon,  but 
came  not  within  the  border  of 
Moab  :  for  Arnon  was  the  bor- 
der of  Moab. 

19  And  y  Israel  sent  messen- 
gers unto  Sihon  king  of  the 
Amorites,  the  king  of  Heshbon  ; 
and  Israel  said  unto  him,  ^  Let 
us  pass,  we  pray  thee,  through 
thy  land  unto  my  place. 

sNum.  20.  1.  I  Num.  21.4.  Deut.  2. 1-8. 
u  Nuu).  21.  11.  X  Num.  21.  13,  and  22.  36. 
y  Num.  21.  21.  Deut.  2.  26.  ^  Num.  21.  22. 
Deut.  2.  27. 

iher  underwent  the  fatigue  of  a  long 
march  to  compass  their  territories, 
than  to  set  a  foot  upon  them,  much 
less  to  seize  them  for  their  own  use. 

K  Li  like  manner  they  sent  unto 

the  king  of  Moab.  Of  this  deputation , 
however,  the  history  no  where  else 
gives  us  any  account. 

20.  Trusted  not  Israel  to  pass 
through  his  coast.  That  is,  through 
his  dominions;  as  also,  v.  22.  The 
word  signifies  not  only  the  borders 
of  a  country,  but  the  territory  includ- 
ed in  them.  Those  who  are  them- 
selves conscious  of  a  disposition  to 
oppress  the  weak,  and  take  undue 
advantages  of  the  simple,  \vill  gen- 
erally give  others  credit  for  being 
actuated  by  the  same  spirit,  and  con- 
sequently withhold  their  confidence 
in    circumstances   where    they   are 


20  "  But  Sihon  trusted  not  Is- 
rael to  pass  through  his  coast : 
but  Sihon  gathered  all  his  peo- 
ple together,  and  pitched  in  Ja- 
haz,  and  fought  against  Israel. 

21  And  the  Lord  God  of  Israel 
delivered  Sihon  and  all  his  peo- 
ple into  the  hand  of  Israel,  and 
they  "^ smote  them:  so  Israel 
possessed  all  the  land  of  the 
Amorites,  the  inhabitants  of  that 
country. 

22  And  they  possessed  "all  the 
coasts  of  the  Amorites,  from 
Arnon  even  unto  Jabbok,  and 
from  the  wilderness  even  unto 
Jordan. 

23  So  now  the  Lord  God  of 
Israel  hath  dispossessed  the 
Amorites  from  before  his  people 
Israel,  and  shouldest  thou  pos- 
sess it  ? 

a  Num.  21.  23.  Dent.  2.  32.  b  Nnm.  21. 
24,  25.     Deut.  2.  33,  -34.     c  Deut.  2.  36. 


sensible  they  could  not  be  confided 
in  themselves. 

23.  The  Lord  God  of  Israel  hath 
dispossessed  the  Amorites.  Another 
branch  of  Jephthah's  argument  in 
proof  of  Israel's  right  to  the  land. 
God  gave  them  the  country  by  giv- 
ing them  the  victory  over  him  who 
possessed  it.  The  great  Proprietor 
of  the  earth,  the  King  of  nations,  be- 
stowed it  upon  them  by  an  express 
and  particular  conveyance,  such  as 
vested  in  them  a  title  that  none  could 
gainsay,  Deut.  2.  24,  '  I  have  given 
into  thy  hand  Sihon  and   his  land.' 

^Shouldest  thou  possess  it  ?  Heb. 

13TZ3"l'^ri  tirashcnnu,  shouldest  thou  in- 
herit him  ;  i.  e.  the  Amorile  ;  the  na- 
tion, according  to  Heb.  idiom,  being 
taken  for  the  country  which  it  occu- 
pied    He  appeals  to  them  whether 


B.  U.  1143.] 


CHAPTER  XI. 


149 


24  Wilt  not  thou  possess  that 
which  ''  Ciientiosh  thy  god  giveth 
thee  to  possess  ?  So  whomso- 
ever *  the  Lord  our  God  shall 
drive  out  from  before  us,  them 
will  we  possess. 

<l  Num.  21.  29.  1  Kings  11.  7.  Jer.  48.  7. 
e  Deut.  9.  4,  5,  and  18. 12.     Josli.3.  10. 


they  could  suppose  that  Grod  had  giv- 
en them  the  land  in  such  an  extraor- 
dinary manner,  merely  in  order  that 
they  should  restore  it  again  to  the 
Ammonites  or  Moabites. 

24.  Wilt  thou  not  possess  tliat  tvhich 
Chciiiosh  thy  god  giveth  thee  ?  With- 
out really  attributing  any  divinity  to 
the  Aramonitish  idol,  Jephthah  here 
argues  with  them  on  their  own  ad- 
mitted prmciples.  '  It  is  a  maxim 
with  you,  as  among  all  nations,  that 
the  lands  which  they  conceive  to  be 
given  by  their  gods,  they  have  an 
absolute  right  to,  and  should  not  re- 
linquish to  any  claimant  whatever. 
You  suppose  that  the  land  which 
you  possess  was  given  by  your  god 
Chemosh,  and  therefore  you  will 
not  relinquish  what  you  believe  )'ou 
hold  by  a  divine  right.  In  like  man- 
ner we  are  fully  assured  that  Jeho- 
vah our  God,  who  is  Lord  of  heaven 
and  earth,  has  given  the  Israelites 
the  land  of  the  Amorites ;  and  there- 
fore we  will  not  give  it  up.'  The 
ground  of  Jephthah's  remonstrance 
was  evidently  sound  and  impregna- 
ble.  II  Tlte^n  will  v:e  possess.    Heb. 

ffi"l"'3  irnss  otho  nirash,  him  will  tee 
inherit ;  i.  e.  his  or  their  land ;  as 
above,  v.  23. 

25.  Art  than  any  better  than  Balak  1 
That  is,  probably  not  morally  better, 
but  hast  thou  any  better  title "?  Yet 
Balak,  who  was  then  king  of  Moab, 
from  whom  the  greatest  part  of  these 
lands  had  been  taken  by  the  Amor- 

13* 


25  And  now  art  thou  any  thing 
better  than  "^Balak  the  son  of 
Zippor  king  of  Moab  ?  did  he 
ever  strive  against  Israel,  or  did 
he  ever  fight  against  them, 

26  While     Israel    dwelt     in 

f  Num.  22.  2.    See  Josh.  24.  9. 


ites,  who  had  most  interest  in  the 
matter,  and  was  best  able  to  enforce 
his  claim,  if  he  had  thought  fit— Balak 
did  not  once  object  to  our  settlement 
then,  nor  offer  to  molest  us  in  the  en- 
joyment of  our  possessions.  If  he 
then  acquiesced  in  this  disposition  of 
the  lands,  if  the  title  of  Israel  had 
not  been  disputed  upon  their  first  en- 
trance upon  them,  what  grounds  had 
the  Ammonites  to  do  it  now  1  They 
had  possessed  the  country  quietly  for 
three  hundred  years,  and  even  though 
their  title  had  been  less  clear  at  first, 
yet  seeing  no  claim  had  been  made 
during  that  long  period  of  time,  they 
had  obtained  a  right  by  prescription, 
which  the  law  of  nations  would  clear- 
ly have  acknowledged.  A  title  so 
long  unquestioned  was  to  be  presum- 
ed to  be  unqi.estionable.  The  fol- 
lowing therefore  is  the  sum  of  Jeph- 
thah's  argument  relative  to  the  matter 
in  dispute.  (Ij  The  Ammonites  had 
lost  their  lands  in  their  contests  with 
the  Amorites.  (2)  The  Israelites 
conquered  these  lands  from  the 
Amorites,  who  had  waged  an  un- 
principled war  against  them.  (3) 
God,  the  Maker,  Proprietor,  and 
Disposer  of  heaven  and  earth,  had 
given  these  lands  by  special  grant  to 
the  Israelites.  (4)  In  consequence 
of  this,  they  had  had  possession  of 
them  for  upwards  of  three  hundred 
years.  (5)  These  lands  were  never 
reclaimed  by  the  Ammonites,  though 
they  had  repeated  opportunities  to  do 


150 


JUDGES. 


[B.  C.  1143. 


^Heshbon  a»d  her  towns,  and 
in  "^  Aroer  and  her  towns,  and  in 
all  the  cities  that  be  along  by  the 
coasts  of  Arnon,  three  hundred 
years  ?  why  therefore  did  ye  not 
recover  them  within  that  tinme  ? 

27  Wherefore  I  have  not  sin- 
ned against  thee,  but  thou  doest 
me  wrong  to  war  against  me  : 
the  Lord  'the  Judge  ""be  judge 
this  day  between  the  children 
of  Israel  and  the  children  of 
Ammon. 

g  Num.  21.  25.  li  Deut.  2.  36.  i  Gen.  18. 
25.  k  Gen.  16. 5,  and  31.  53.  1  Sam.  24.  12, 15. 


ir,  whilst  the  Israelites  dwelt  in  Hesh- 
hon,  in  Aroer,  and  the  coasts  of  Ar- 
non ;  but  they  did  not  reclaim  them, 
because  they  knew  the  Israelites  held 
them  legally.  Consequently  every 
subsequent  claim  was  efTectually 
barred,  and  the  present  pretensions 
of  Ammon  were  unsupported  and 
unju.stifiable. 

27.  The  Lord,  the  Judge,  be  judge 
this  day.  Not  by  pronouncing  sen- 
tence verbally,  like  human  judges, 
but  by  awarding  the  victory  to  the 
side  which  he  sees  to  be  in  the  right. 
In  this  way  he  leaves  the  controversy 
to  be  decided.  When  we  have  just- 
ice and  truth  on  our  side,  we  may 
confidently  appeal  to  the  God  of 
truth  for  a  decision  in  our  favor. 

29.  The  Spirit  of  the  Lord  came 
vpon  him.  Endowing  him  in  an  ex- 
traordinary manner  for  the  work  be- 
fore him,  and  thus  giving  him  con- 
vincing testimony  that  his  cause  was 

good. IT  Passed  over  Gilcad,  &c. 

Or,  Heb.  '  passed  through  ;'  i.  e.  for 
the  purpose  of  collecting  recruits 
and  increasing  his  forces  to  the  ut- 
most. 

30.  Jephthah   vovjed    a  vow,    &c. 


28  Howbeit  the  king  of  the 
children  of  Ammon  hearkened 
not  unto  the  words  of  Jephthah 
which  he  sent  him. 

29  TI  Then  '  the  Spirit  of  the 
Lord  came  upon  Jephthah,  and 
he  passed  over  Gilead,  and  Ma- 
nasseh,  and  passed  over  Mizpeh 
of  Gilead,  and  from  Mizpeh  of 
Gilead  he  passed  over  unto  the 
children  of  Ammon. 

30  And  Jephthah  ""vowed  a 
vow  unto  the  Lord,  and  said, 

1  ch.  3.  10.     m  Gen.  28.  20.     1  Sam.  1.  11. 


Vows  were  very  common  under  the 
Mosaic  dispensation.  They  were 
even  encouraged  by  God  himself,  in 
order  that  his  people  might  have  op- 
portunities of  manifesting  the  love 
that  was  in  their  hearts  by  offerings 
that  were  not  enjoined,  and  services 
that  were  not  commanded.  In  cases 
of  difficulty  or  distress,  where  it  ap- 
peared of  more  than  ordinary  im- 
portance to  secure  the  divine  favor 
and  protection,  the  patriarchs  of  old 
had  resorted  to  vows,  and  bound 
themselves,  in  case  he  should  vouch- 
safe to  them  the  desired  blessing,  to 
render  unto  him  according  to  the 
benefits  he  should  confer  upon  them. 
Thus  Jacob,  when  he  had  just  left 
his  father  and  family  in  order  to 
seek  in  a  foreign  land  a  refuge  from 
his  brother's  vengeance,  vowed,  that 
if  the  Lord  would  be  with  him  and 
restore  him  to  his  home  in  peace,  he 
would  take  God  entirely  for  his  God, 
and  devote  to  him  a  tenth  of  all  that 
he  should  possess,  Gen.  28.  20-22. 
In  the  time  of  Moses  ^e  whole  peo- 
ple resorted  to  the  salne  measure,  in 
order  to  obtain  success  against  the 
Canaanites,  Num.  21.  2.      This,  it 


B.  C.  1143.] 


CHAPTER  XI. 


151 


If  thou  shalt  without  fail  deliver 


must  be  confessed,  has  a  legal  ap- 
pearance, and  looliS_]ike  offermg.  to 
make  a  bargain  with  God;  but  vows 
may  certainly  be  made  in  perfect 
consistency  with  the  liberal  spirit  of 
the  Gospel ;  for  it  is  intimated  that 
under  the  Gospel,  yea  even  in  the  so 
termed  millennial  age,  such  a  prac- 
tice should  obtain,  Is.  19.  21,  and  we 
know  that  Paul  both  made  a  vow 
himself,  Acts  18.  18,  and  united  with 
others  in  services  to  which,  by  a 
voluntary  engagement,  thev  had 
bound  themselves.  It  is,  however, 
to  be  remarked,  that  a  vow,. to. be  ac- 
ceptable to  God,  must  have  respect 
to  things  in  themselves  lawful.  It 
cannot  cancel  a  former  obligation,  or 
superinduce  one  that  is  repugnant  to 
it.  All  our  obligations  to  obedience 
proceed  from  God.  He  has  a  supreme 
right  to  give  laws  to  his  creatures; 
but  if  men,  by  entering  into  vows, 
could  free  themselv-es  from  the  obli- 
gation of  his  laws,  they  might  then, 
whenever  they  pleased,  by  their  own 
act  defeat  his  authority.  Whatever 
therefore  is  in  itself  forbidden  by 
God,  and  for  that  reason  unlawful, 
cannot,  by  being  made  the  matter  of 
a  vow,  become  jutiti^able.  So  that 
he  who  has  vowed  to  do  what  cannot 
be  done  without  sin,  is  so  far  from 
being  obliged  to  perform  his  vow, 
that  he  is,  notwithstanding  his  vow, 
obliged  not  to  perform  it;  the  origi- 
nal wrong  of  making  such  a  vow 
being  greatly  aggravated  by  keeping 
it.  Now  in  applying  these  remarks 
to  the  case  of  Jephthah,  nothing  is 
clearer  than  that  human  sacrifices 
were  ever  an  abomination  to  the 
Lord,  and  that  he   had  again  and 


the  children  of  Ammon  into  my 
hands, 

again  interdicted  them,  with  the 
strongest  expressions  of  abhorrence 
and  reprobation.  Deul.  12.  31.  In- 
deed it  was  one  of  the  grand  reasons 
assigned  for  driving  out  the  Canaan- 
ites,  that  they  were  in  the  habit  of 
offering  their  sons  and  daughters  to 
Moloch  in  the  fire,  i.  e.  of  making 
burnt  offerings  of  them,  as  is  reasona- 
bly to  be  inferred.  It  cannot  be  doubt- 
ed, therefore,  that  if  Jephthah  really 
vowed  such  an  offering  to  the  Lord, 
it  was  utterly  unlawful  for  him  to 
perform  it.  His  duty  would  have 
been  to  humble  himself  before  God, 
and  deeply  repent  of  having  enter- 
tained for  a  moment  such  a  criminal 
purpose.  But  the  mtrmsic  character 
of  such  a  vow,  supposing  Jephthah 
made  it,  is  one  thing,  and  its  moral 
quality  as  issuing  from  a  mind,  in 
such  a  state  as  his  then  was,  is  another. 
The  vow  itself  may  have  been  un- 
lawful, and  yet  in  making  it  he  may 
not  have  been  aware  of  its  real  na- 
ture. Though  his  motives  may  have 
been  devout,  and  in  a  measure  ac- 
ceptable to  heav^en,  yet  he  may  have 
uttered  it  in  great  darkness  and  ig- 
norance. Let  the  circumstances  of 
his  case  be  considered.  Let  it  be 
borne  in  mind  that  he  was  born  in  a 
loose  and  degenerate  period  of  the 
Israetitish  nation,  and  that  he  was 
bred  up  beyond  Jordan,  far  from  the 
tabernacle,  and  in  the  near  neighbor- 
hood of  heathen  tribes,  with  Avhose 
idolatrous  practices  he  would  natu- 
rally become  familiar.  Under  these 
circumstances,  in  a  foreign  land,  and 
associated  with  a  band  of  outlaws 
and  freebooters  who  lived  by  rapine 
and  violence,  is  it  to  be  wondered  at 


152 


JUDGES. 


[B.  C.  1143. 


that  he  should,  previons  to  his  ap- 
pointment as  a  leader  of  Israel,  have 
sunk  into  a  state  of  semi-paganisra 
from  which  he  had  by  no  means  re- 
covered, even  at  the  time  of  his  sig- 
nal victory  over  the  Ammonites  1 
And  in  this  benighted  state,  is  it  not 
easily  conceivable  that  he  might  have 
thought  to  propitiate  Jehovah  by  snch 
a  kind  of  offering  as  was  sometimes 
presented  by  heathen  worshippers, 
especially  if  we  suppose  he  was  fur- 
ther influenced  by  some  confased  re- 
collections of  Abraham's  intended 
sacrifice  oflsaac  by  divine  commandl 
Would  it  be  unnatural  for  a  man 
thus  imperfectly  instructed,  on  the 
eve  of  an  important  battle,  in  an  ex- 
cited state  of  mind,  and  under  the 
promptings  of  a  blind  zeal,  to  bind 
himself,  on  condition  of  his  success, 
to  evince  his  gratitude  by  what  he 
conceived  a  heroical  and  almost  su- 
perhuman act  of  devotion  1  To  us 
there  is  nothing  violent  or  forced  in 
the  supposition  ;  nothing  inconsistent 
with  the  general  tenor  of  the  narra- 
tive ;  and  in  forming  a  correct  esti- 
mate of  his  conduct  on  the  occasion, 
it  is  exceedingly  important,  if  possi- 
ble, to  ascertain  the  real  state  of  mind 
by  vjkich  it  was  prompted ;  for  it  is 
only  in  this,  that  we  can  find  an  ade- 
quate clew  to  the  right  interpretation 
of  his  vow.  Before  entering,  how- 
ever, upon  the  more  particular  ex- 
plication of  this,  it  may  be  well  to  ad- 
vert for  a  moment  to  the  different 
kinds  of  vows  in  use  among  the  Jews, 
and  determine,  if  possible,  to  what 
class  of  them  this  of  Jephthah  pro- 
perly belonged. 

Of  these  the  most  important  was 
the  'hercm  (QIH),  which  was  accom- 
panied by  an  execration,  and  answered 
to  the  anathema  of  the  Septuagint  and 


the  Greek  Testament.  The  person 
or  thing  thus  vowed  unto  the  Lord, 
was  said  to  be  '  devoted  '  to  him,  and 
could  not  be  redeemed.  Lev.  27.  28. 
When  it  respected  persons,  or  ani- 
mals of  any  kind,  it  implied  that 
they  were  devoted  to  destruction ;  but 
when  it  respected  things,  it  implied 
that  they  were  either  to  be  utterly 
consumed  hy  fire,  or  to  be  irrevocably 
dedicated  to  the  Lord  for  religious 
purposes.  In  its  application  to  per- 
sons it  seems  to  have  been  uttered  by 
public  authority  and  to  have  been 
restricted  to  heathen,  aliens,  and  ene- 
mies of  God,  as  the  Amalekites,  Ca- 
naanites,  &c.,  Judg.  I.  17;  Num.21. 
1-3,  nor  do  we  any  where  read  that 
a  father  or  a  master  of  a  family  was 
ever  authorised  thus  to  anathematize, 
execrate,  or  devote  to  destruction  one 
of  his  own  household.  The  utter  de- 
struction of  Jericho  with  all  that  it 
contained,  excepting  Rahab,  afibrds 
a  striking  example  of  the  Uierew..  Its 
grand  feature  was,  that  in  no  case 
could  its  objects,  whether  persons  or 
things,  be  properly  redeemed  from 
the  use,  condition,  or  destiny  to  which 
they  had  been  devoted.  In  this  re- 
spect it  differed  from  a  second  and 
milder  kind  of  vow,  usually  termed 
neder  (113),  by  which  one  engaged 
to  perform  some  particular  act  of  pie- 
ty, as  for  instance,  to  bring  an  offer- 
ing to  God,  or  otherwise  to  dedicate 
any  thing  to  him.  Tlie  objects  of 
this  kind  of  vow  were  various,  as 
clean  or  unclean  beasts,  lands,  the 
tithes  of  lands,  houses,  and  the  person 
of  the  vower  himself;  of  all  which 
we  have  a  detailed  account,  Lev.  27. 
These  various  objects,  with  the  sin- 
gle exception  of  clean  beasts,  might 
be  redeemed  at  the  rate,  and  on  the 
conditions  specified  in  that  chapter. 


B.  C.  1143.] 


CHAPTER  XI. 


153 


31  Then  it  shall  be,  that  what- 
soever Cometh  forth  of  the  doors 

Now  it  is  supposed  by  many  critics 
that  the  vow  of  Jephthah  is  to  he 
classed  under  this  head.  The  sacred 
writer  in  speaking  of  it  says,  IT^l 
*Ti3  vayiddar  neder,  and  he  rowed  a 
nedcr,  not  a  'kcreni,  and  consequent- 
ly,, they  say,  it  was  such  a  vow  as  he 
might  have  redeemed  by  paying  the 
prescribed  ransom  of  thirl)'  shekels, 
which  was  the  fixed  estimation  for  a 
female.  Lev.  27.  4.  But  to  this  it  is 
replied  by  RosenmuUer,  that  the 
terms  nadar,  to  vow,  and  nedcr,  a 
vow,  are  gemric,  comprehending  both 
the  redeemable  and  irredeemable 
class  of  vows.  In  proof  of  this  he 
cites  Num.  21.  2,  where  immediately 
after  the  words,  '  And  Israel  vowed  a 
vow  ("nj  "nil)  unto  the  Lord,'  &c., 
it  is  added, '  then  I  will  ulLerly  destroy 
'^Ti^'ynnha'hara'inti,  their  cities,'  from 
which  it  plainly  apjiears  that  the  'he- 
rem  may  be  comprised  under  the  ne- 
der, though  every  neder  was  not  a 
^herem.  As  therefore  the  words  alone 
do  not  enable  us  to  determine  satis- 
factorily the  nature  of  the  vow,  it 
must  be  gathered  from  the  circum- 
stances. For  ourselves,  after  an  at- 
tentive consideration  of  all  the  inci- 
dents connected  with  the  transaction, 
we  are  brought  to  the  conclusion, 
that  as  far  as  Jephthah  in  making  the 
vow  had  anjj  statute  of  the  divine 
law  in  his  mind,  it  was  rather  that 
of  the  ^herem,  than  of  the  simple 
neder ;  that  his  predominant  idea 
was  that  of  the  irrevocable  devotement 
(n  death  of  the  object  contemplated  in 
his  vow.  But  after  all,  it  may  well 
be  doubted,  whether  Jephthah  had 
his  eye  upon  any  particular  precept 
or  provi-sioD  of  the  Mosaic  code.  For 


of  my  house  to  meet  me,  when 
I  return  in  peace  from  the  child- 


the  reason  before  mentioned,  we  ima- 
gine his  acquaintance  with  the  law 
was  extremely  limited  ;  that  the  dis- 
tinction between  the  diflerent  classes 
of  vows  was  a  matter  of  which  he 
had  little  or  no  conception  ;  and  that 
he  was  prompted  at  the  moment  far 
more  by  a  superstitious  impulse,  than 
by  a  zeal  according  to  knowledge. 
He  knew  in  the  gross  that  vows  were 
recognised  in  the  religious  institutes 
of  his  people  ;  that  there  was  such  a 
thing  as  a  person's  being  devoted 
without  redemption  to  Grod  ;  and  that 
such  a  vow,  when  taken,  was  sacred- 
ly binding ;  and  this  we  conceive 
was  about  the  sum  of  his  knowledge 
on  the  subject.  Possessing  then  this 
very  partial  degree  of  light,  and  ac- 
tuated by  an  intense  solicitude  as  to 
the  result  of  the  engagement,  he 
seems  to  have  rushed  precipitately 
into  the  assumption  of  a  vow,  which 
proved  a  fearful  snare  to  his  soul. 
That  he  became,  however,  subse- 
quently more  enlightened  as  to  the 
import  of  the  vow,  and  discovered  a 
mode  of  dispensation  from  the  literal 
execution  of  it,  we  shall  endeavor  to 
show  in  the  sequel.  But  we  ar^e 
treating,  at  present,  solely  of  his  in-^ 
tention  at  the  time,  which,  if  we  mis- 
take not,  was  just  that  which  the 
reader  would  naturally  apprehend 
from  the  simple  letter  of  the  text. 
This  we  trust  will  be  still  more 
clearly  illustrated  in  the  Notes  that 
follow. 

31.   Whatsoever  cometh  forth.     Or, 

Heb.  S^S"^   '^E3!*  ashcr  yUze,  inhoso- 

j  ever  cometh  forth.     The   rendering 

I  given  to  these  words  will  no  doubt 

1  be  governed  in  a  great  measure  by 


154 


JUDGES. 


[B.  C.  1143. 


ren  of  Amrnon,  "shall  surely  be  j  the  Lord's,  "and  I  will  offer  it 

up  for  a  burnt-ofiering. 


„  See  Lev.  27.  2,  3,  &c.     1  Sam.  1. 11,  28, 
and  2.  18. 


the  translator's  views  of  the  real  na- 
ture of  the  vow  uttered  on  this  occa- 
sion ;  as  whether  it  had  reference 
primarily  to  a  human  being  or  a 
brute  animal.  To  us  the  former  ap- 
pears decidedly  the  most  probable. 
Admitting  that  the  Heb.  JiiSTH  ha- 
yolze,  which  Cometh  forth,  may  ap- 
ply equally  to  men  or  animals,  yet 
the  phrase,  '  cometh  forth  to  meet,' 
seems  to  imply  an  intelligent  act.  a 
coming  forth  ivith  a  design,  which 
could  scarcely  be  predicated  of  any 
but  a  human  being.  Sheep,  bullocks, 
and  other  animals  fit  to  be  offered  in 
sacrifice,  are  usually  enclosed  in 
pastures  and  stalls,  and  could  not  be 
expected  to  come  out  to  meet  him. 
How  unlikely,  then,  was  it  that  any 
of  the  animals  allowed  for  sacri- 
fice should  come  forth  from  'the 
doors  of  his  house ;'  to  say  nothing 
of  the  probability  thjt  a  dog  or  some 
unclean  animal  might  meet  him, 
which  could  neither  lawfully  be  con- 
secrated to  the  Lord,  nor  offered  as  a 

burnt  sacrifice. IT  Shall  surely  be 

the  Lord's  and  I  will  offer  it  iip  for  a 
burnt  offering.  As  much  depends, 
in  forming  a  judgment  of  the  real 
character  of  Jephthah's  vow,  upon 
the  correct  explication  of  the  terms 
in  which  it  was  made,  it  will  be  pro- 
per here  to  advert  to  the  leading  opin- 
ions of  commentators  on  this  point. 
These  may  be  ascertained  from  the 
four  following  proposed  modes  of 
rendering,  each  of  which  has  had  its 
zealous  advocates,  whose  collective 
treatises  on  the  subject  would  amount 
to  several  volumes. 

(1)  The  first  is  that  given  above; 


o  Ps.  66.  13.    See  Lev.  27.  11, 12. 


'  Whosoever  cometh  out  of  the  doors 
of  my  house  to  meet  me,  when  I  re- 
turn from  the  children  of  Ammon, 
shall  be  the  Lord's,  and  I  Avill  offer 
him  up  for  a  burnt  offering.' 

(2)  The  second  is  that  adopted  -in 
the  text  of  our  common  English 
Bibles ; — '  Whatsnever  cometh  out  of 
the  doors  of  my  house,  &c.,  shall  be 
the  Lord's,  and  1  will  offer  it  up  for 
a  burnt  offering.' 

(3)  The  third  is  that  given  in  the 
margin  of  the  English  Bible  ; — 
'  Whatsoever  cometh  out  of  the  doors 
of  my  house,  &c  ,  shall  be  the  Lord's, 
or  I  will  offer  it  up  for  a  burnt  offer- 
ing.' 

(4)  The  fourth  was  proposed  about 
sixty  years  since  by  Dr.  Randolph, 
and  is  this; — 'Whosoever  cometh 
out  of  the  doors  of  my  house,  &c., 
shall  be  the  Lord's,  and  I  will  offer 
(to)  Him  (viz.  the  Lord)  a  burnt  of- 
fering.' 

Of  these,  the  first  is  that  adopted 
by  the  Septuagint  and  Vulgate  ver- 
sions, and  is  undoubtedly  the  sense 
which  the  words  of  the  original,  if 
viewed  in  themselves,  apart  from  any 
moral  considerations,  do  most  natu- 
rally present.  That  this  rendering 
-supposes  Jephthah  to  have  had  a  hu- 
man sacrifice  in  his  thoughts  when 
he  made  the  vow,  is  undeniably  true, 
and  without  doing  violence  to  the 
letter  we  know  not  how  to  avoid  this 
conclusion.  We  are  aware  that  it 
is  objected  to  this,  that  Jephthah  was 
at  this  time  undoubtedly  a  pious 
man,  for  it  is  said  in  the  immediate 
connexion,  that  he  was  imder  the 
influence  of  the  Spirit  of  God,  and  it 


B.  C.  1143.] 


CHAPTER  XL 


155 


cannot  be  supposed  that  such  a  man, 
nnder  such  an  influence,  could  deli- 
berately vow  to  God  that  he  would 
coaimit  murder — ;that  he  would  vow 
to  put  to  death  the  first  person  who 
should  come  forth  to  congratulate 
him,  whether  it  might  be  man,  wo- 
man, or  child,  yea,  even  if  it  should 
be  his  own,  his  only  daughter.  But 
to  say  nothing  of  the  impropriely 
of  applying  tlie  invidious  term  mur- 
der to  Jephthah's  intenlion,  we  do  not 
think  much  stress  can  be  laid  upon 
the  fact  of  his  being  said  to  be  at  this 
time  under  the  influence  of  the  Spi- 
rit of  God,  for  it  does  not  appear 
that  this  phrase,  as  used  by  the  Old 
Testament  writers,  indicates  by  any 
means  such  a  kind  of  influence  as  is 
intended  in  the  New  Testament  by 
one's  being  led,  prompted,  governed 
by  the  Holy  Spirit.  In  the  latter 
case  it  denotes  mainly  a  morale  spi- 
ritual, sanctifying  influence  ;  in  the 
former,  it  simply  implies  the  di- 
vine bestowmeni  of  remarkable  gilts, 
whether  physical  or  intelleclual,  for 
the  performance  of  a  particular  work, 
or  the  discharge  of  a  particular 
office.  The  endowments  indicated 
by  it  were  seated  rather  in  the  head 
and  the  body,  than  in  the  heart,  so 
that  taken  by  itself  it  afi<jrds  us  no 
clew  to  the  moral  character  or  actions 
of  the  subject  uf  it.  A  similar  train 
of  remark  is  applicable  also  to  an- 
other objection  urged  on  the  ground 
of  Jephthah's  being  enrolled  by  Paul, 
in  the  eleventh  of  Hebrews,  among 
the  eminent  men  who  had  obtained 
a  good  report  through  faith.  This 
is  supposed  to  affcird  conclu.sive 
proof  that  he  was  a  good  man,  and 
therefore  that  he  could  not  have  been 
guilty  of  a  conduct  so  contrary  to  the 
divine   law.      But    it    is  extremely 


doubtful  whether  the  faith  celebrated 
in  that  chapter,  was  in  every  instance 
a  justifying  and  saving  faith,  in  re- 
lation to  the  individuals  mentioned. 
The  apostle's  object  seems  to  be  mere- 
ly to  illustrate  the  power  of  a  firm, 
belief  in  the  divine  testimony,  which 
may  doubtless  exist  separate  from  a 
renewed  heart.  We  learn  elsewhere, 
from  the  same  authority,  that  a  man 
might  have  the  faith  of  miracles  so 
as  to  remove  mountains,  and  yet  not 
be  a  good  man.  We  do  not  affirm 
that  Jephthah  was  not  a  good  man, 
yet  v/e  derive  no  absolute  assurance 
from  the  simple  fact  oihisp^Ming  a 
strong  faith  in  the  divine  promises, 
that  he  was  an  eminent  saint,  and 
incapable  of  making  such  a  vow  as 
we  have  supposed  above.  The  ob- 
jections, therefore,  drawn  from  these 
sources  against  the  interpretation 
now  recited  do  not  seem  to  carry 
with  them  any  great  weight.  Jepth- 
thah  may  still  have  meant  to  vow 
that  he  would  offer  up  a  human  sa- 
crifice. But  that  such  a  sacrifice 
was  actually  made  does  not,  we  con- 
ceive, necessarily  follow  from  this 
admission.  Of  this,  however,  more 
in  the  sequel. 

The  second  rendering,  w'hich  is 
that  of  the  translators  of  the  English 
Bible,  is  liable  perhaps  to  no  serious 
grammatical  objection,  though,  we 
think,  less  punctiliously  faithful  to 
the  original  than  the  former,  for  the 
reasons  stated  in  the  previous  note. 
It  is,  however,  the  view  given  by 
Josephus,  who  makes  Jephthah  pro- 
mise to 'offer  in  sacrifice  what  liv- 
ing creature  soever  should  fu-st  meet 
him,'  and  he  affirms  that  the  vow,  in 
that  .sense,  was  executed  by  him  ;  'he 
sacrificed  his  daughter  as  a  burnt 
ofTering,  offering  such  an   oblation 


156 


JUDGES. 


[B.  C.  1143. 


as  was  neither  conformable  to  the 
law,  nor  acceptable  to  God.'  The 
same  sense  is  given  by  the  Taigum 
of  Jonathan,  and  is  perhaps  the  scn^e 
which  has  on  its  side  the  balance  of 
authorities,  both  Jewish  and  Chris- 
tian. But  the  question  whether  Jeph- 
thah  actually  sacrificed  his  daughter, 
is  still  to  be  decided  on  grounds  in- 
dependent of  the  balance  of  authority 
as  to  the  literal  purport  of  the  vow. 

The  celebrated  Rabbi,  David  Kim- 
chi,  who  flourished  in  the  twelfth  cen- 
tury, seems  to  have  been  the  first  who 
proposed  the  third  translation,  or  that 
given  in  the  margin  of  the  English 
Bible.  According  to  this  interpreta- 
tion, the  Heb.  copulative  1  and,  is  to 
be  translated  or,  and  the  sense  of  the 
vow  will  then  be,  '  Whatsoever  com- 
eth  out  of  the  doors  of  my  house,  I 
will,  if  it  be  a  thing  fit  for  a  burnt 
offering,  make  it  one ;  or,  if  not,  will 
consecrate  it  to  his  service.'  This 
would  suppose  him,  in  making  the 
vow,  to  have  had  a  mental  reserve, 
which  would  allow  him  to  act  as  the 
exigency  of  the  case  might  require. 
It  gives  him  an  allcrnalive  which  by 
the  other  mode  of  rendering  is  eflect- 
ually  precluded.  This  construction, 
however,  is  certainly  liable  to  a  very 
important  grammatical  objection. 
Though  it  is  unquestionable  that  the 
particle  1  is  sometimes  used  as  a  dis- 
junctive, and  properly  rendered  'or,' 
as  Ex.  12.  5,  'hand  or  foot;'  21.  15, 
'  father  or  mother ;'  2  Sam.  2.  19, 
'  right  hand  or  left,'  yet  it  may  be 
doubled  whether  it  is  ever  used 
to  disjoin  things  so  completely  as 
this  translation  supposes.  Gussetius 
(Comm.  Ling.  Ebr.)  contends  that  to 
give  1  a  disjunctive  force,  it  is  essen- 
tial that  the  terms  between  which  it 
stands  should  not  be  related  as  genus 


and  species,  or  the  one  member  com- 
prehending the  other,  as  otherwise  it 
would  be  as  absurd  as  to  say,  '  Thou 
shalt  not  injure  a  man  or  his  head,' 
the  one  term  evidently  including  the 
other.  So  in  the  present  instance, 
the  clause  '  It  shall  be  the  Lord's,'  is 
obviously,  he  affirms,  the  general, 
while  '  It  shall  be  ofiered  up  for  a 
burnt  offering,'  is  merely  the  included 
particular,  indicating  the  special  man- 
ner in  which  it  shall  be  the  Lord's. 
This  we  cannot  but  regard  as  the 
interpretation  required  on  strict  phi- 
lological principles,  and  if  the  pas- 
sage were  rendered,  '  It  shall  be  the 
Lord's,  even  I  will  offer  it  up  for  a 
burnt  offering,'  it  would  come,  we 
believe,  still  nearer  to  the  genuine 
force  of  the  original.  We  assent, 
therefore,  to  the  remark  of  Psoble, 
(Plen.  Inspir.)  that  '  this  rendering 
is  extremely  forced  and  harsh,  and 
one  which  critics  have  acquiesced  in 
only  to  get  rid  of  what  they  esteemed 
a  greater  difiiculty.  It  also  makes 
the  second  clause  of  the  vow  entirely 
unnecessary;  for  if  Jephthah  meant 
to  say,  that  whatsoever  came  out  of 
his  house  should  be  consecrated  to 
the  Lord,  in  such  a  manner  as  was 
suitable  to  its  nature,  this  is  fully 
conveyed  in  the  first  clause  ;  and  the 
addition  of  the  second,  separated  by 
or,  instead  of  helping  to  determine 
his  meaning,  is  of  no  use  but  to  per- 
plex it.'  For  these  reasons  we  are 
compelled  to  reject  the  third  hypo- 
thesis, as  wholly  unsustained  by  a 
just  philological  support. 

The  fourth  and  la.st,  is  Dr.  Ran« 
dolph's  rendering,  '  Whosoever  com- 
eth  out,  &c.,  shall  be  the  Lord'.s,  and 
I  will  offer  (to)  Him  a  burnt  offer- 
ing.' According  to  this  translation, 
Jephthah's  vow  will  consist  of  two 


h.  C.  1143.] 


CHAPTER  XI. 


157 


parts.  The  first,  that  whatsoever 
person  or  objecL  should  come  forth  of 
his  doors  to  meet  him  should  surely 
be  the  l-ord's;  i.  e.  .should  hs  dedicat- 
ed, cunsecralf.d  for  ever  to  his  service. 
The  .second,  that  he  would,  beside 
this,  ofler  to  Jehovah  a  burnt  offering. 
According  to  the  rendering  in  our 
common  version,  the  very  same  object 
or  person  who  should  '  surely  be  the 
Lord's,'  was  to  be  offered  up  for  a 
burnt  offering.  According  to  that 
now  proposed,  they  were  to  be  differ- 
ent objects.  This  explanation  appear- 
ed to  Bp.  Lowth  so  signally  happy 
and  conclusive,  that  he  speaks  of  it 
as  having  '  perfectly  cleared  up  a  dif- 
ficulty, which  for  two  thousand  years 
had  puzzled  all  the  translators  and 
expositors,  had  given  occasion  to  dis- 
sertations without  number,  and  caus- 
ed endless  disputes  among  the  learn- 
ed.' Such  a  commendation,  from 
such  a  source,  undoubtedly  entitles 
the  proposed  explanation  to  great 
respect,  but  it  has  still  failed  to  satis- 
fy the  mass  of  commentators,  and  as 
we  think  for  very  good  reasons.  The 
sense  hereby  given  to  the  original  is 
not  warranted  by  common  usage. 
The  Hebrew,  it  will  be  observed,  is 
r\'b'\'S  in'Tliiym  vehaalitMhu  olah, 
where  the  suffixed  pronoun  in  hit,  is 
joined  to  the  verb  to  express  the 
thing  offered,  and  not  another  exam- 
ple can  be  found,  in  which  verbs  of 
offering  or  sacrificing  are  accompa- 
nied with  a  suffix  pronoun  denoting 
the  Being  to  whom  the  offering  is 
made.  On  the  contrary,  instances  of 
a  precisely  parallel  usage  to  tiie  pre- 
.sentare  of  no  unconlmon  occurrence. 
Thus  I  Sam.  7.  9,  '  Then  Samuel 
took  a  sucking  lamb,  ari,d  offered  it 
{for)  a  burnt  offering  (nilS  inil3>"in 
veyaalchu  olah,)  wholly  to  the  Lord.' 
14 


See  also  2  Kings  3.  27,  where  we 
meet  with  a  case  exceedingly  similar 
to  this  of  Jephthah.  What  Jcphthah, 
according  to  the  most  direct  import 
of  his  words,  is  supposed  to  have 
promi-sed  to  do,  the  king  of  Moab, 
when  sore  pressed  by  the  kings  of 
Israel,  Judah,  and  Edom,  is  affirmed 
actually  to  have  done;  and  in  pre- 
cisely the  same  w^ords,  joined  in  the 
same  construction ;  '  Then  took  he 
his  eldest  son,  that  should  have  reign- 
ed in  his  stead,  and  offered  him  (for) 
a  burnt  offering,  (-^15  inisi-^l)  upon 
the  wall.'  These  words  differ  from 
Jephthah's  only  in  the  mood,  tense, 
and  per.^on  of  the  verb,  and  in  the 
common  variety  in  spelling  of  the 
noun,  the  same  suffix  in  and  appa- 
rently in  the  same  relation  being  used 
in  each. 

On  the  whole  we  are  constrained 
to  dissent  from  this,  as  well  as  the 
preceding  interpretation,  and  to  ac- 
knowledge, that  after  all  the  labors  of 
the  learned,  nothing  satisfactory  has 
yet  been  produced  to  fix  a  sense  upon 
the  passage,  which  should  exclude 
the  idea  that  a  human  sacrifice  was 
either  intended  by  the  vow,  or  might 
be  its  unintended  result.  It  is  still 
undeniable  that  the  old  common 
translation,  sanctioned  by  the  venera- 
ble Septuagint  version,  is  that  which 
naturally  flows  from  the  word.s,  if 
taken  in  their  legitimate  construction. 
Certain  too  it  is,  that  if  Jephthah  had 
spoken  Engli.sh,  and  had  .said,  '  Who- 
soever cometh  out  of  the  doors  of  my 
house,  &c.,  shall  be  the  Lord's,  and  I 
will  offer  him  up  for  a  burnt  offer- 
ing;' and  these  words  had  been 
translated  from  English  into  Hebrew, 
they  could  not  otherwise  have  been 
exactly  rendered  than  by  the  very 
words  which  now  stand  in  the  He- 


15S 


JUDGES. 


[B.  C.  1143. 


32  IT  So  Jephthah  passed  over 
unto  the  children  of  Amnion  to 
fight  against  them  :  and  the 
Lord  delivered  them  into  his 
hands. 

33  And  he  smote  them  from 
Aroer  even  till  thou  come  to 
P  Minnith,  even  twenty  cities, 
and  unto  the  plain  of  the  vine- 
yards, with  a  very  great  slaugh- 

P  Ezek.  27.  17. 


brew  Bible.  At  the  same  time,  as 
we  shall  presentl)--  endeavor  to  show, 
though  we  do  not  doubt  that  this  lan- 
guage expresses  fairly  what  wa.s  in 
Jephlhah's  mind  at  the  time  of  mak- 
ing the  vow,  yet  whether  he  actAially 
ezeciUed  the  vow  in  this  sense  of  it 
admits  of  very  serious  question.  See 
farther  on  v.  39. 

32.  Jephthah  passed  over  unto.  That 
is,  passed  through  or  over  the  inter- 
mediate regions  lying  between  him 
and  the  enemy. 

33.  Thus  the  children  of  Amnion 
were  subdued,  &c.  Heb.  IS'^^'^  yik- 
karen,  iccre  greatly  humbled,  or,  if  we 
may  be  allowed  to  fabricate  a  term 
for  the  purpose,  '  were  Canaaniztd^ 
i.  e.  made  to  share  the  fate  of  the 
Canaaniles  ;  which  to  a  Hebrew  ear 
would  be  precisely  the  import  of  the 
original.  How  far  his  success  on 
this  occasion  is  to  be  construed  as  an 
answer  to  his  prayers,  and  a  token  of 
the  divine  acceptance  of  his  vow,  it 
is  not  possible  to  determine.  By 
some  it  is  considered  a  strong  argu- 
ment in  favor  of  the  milder  view 
which  is  taken  of  the  voM^  'Would 
God,'  it  is  asked,  'have  sanctioned  in 
this  manner  a  gross  act  of  deliberate 
murder  1  Would  not  this  have  been 
the  very  way  to  deceive  his  people, 
and  to  make  them  think  he  was 


ter.     Thus  the  children  of  Am 
mon  were  subdued   before  the 
children  of  Israel. 

34  TF  And  Jephthah  came  to 
''Mizpeh  unto  his  house,  and 
behold,  'his  daughter  came  out 
to  meet  him  with  timbrels  and 
with  dances  :  and  she  was  his 
only  child :  beside  her  he  had 
neither  son  nor  daughter. 

q  ch.  10.  17,  and  ver.  11.    r  Exod.  15.  20. 


pleased  with  such  offerings  as  the 
heathen  presented  unto  Moloch  1 
And  when,  in  future  ages,  he  punish- 
ed his  people  for  offering  human  sa- 
crifices, might  they  not  justly  have 
pleaded,  that  he,  in  this  instance,  had 
both  approved  and  rewarded  them  V 
To  this  we  answer,  that  the  public 
interest  of  the  whole  Jewish  people 
was  more  regarded  in  the  bestow- 
ment  of  the  victory,  than  the  private 
hopes  or  wishes  of  Jephthah.  Un- 
worthy or  faulty  instruments  were 
often  employed  by  the  Most  High  in 
effecting  his  kind  purposes  for  Israel, 
and  we  see  no  reason  to  doubt  that 
the  result  would  have  been  the  same 
loith  the  same  means,  even  had  no  vow 
whatever  been  uttered.  Moreover, 
it  is  a  high  presumption  in  weak 
mortals  to  read  in  the  events  of  pro- 
vidence a  proof,  that  God  makes 
himself  a  party  to  compacts  of  their 
own  voluntary  proposing,  let  them 
be  ever  so  well  intended.  His  coun- 
sels are  a  great  deep,  and  it  is  at  our 
peril  that  we  put  such  unauthorized 
constructions  upon  his  dispensations. 
'  No  man  knoweth  either  love  or 
hatred  by  all  that  is  before  them.' 

34.  With  limbrels  and^  with  dances. 
From  this,  and  from  1  Sam.  18.  6, 
where  David's  triumphal  return  from 
the  defeat  of  Goliath  and  the  Philis- 


B.  C.  1143.] 


CHAPTER  XL 


159 


35  And  it  came  to  pass,  when 
he  saw  her,  that  he  'rent  his 
clothes,    and    said,    Alas,    my 

s  Gen.  37.  29,  34. 


daughter !  thou  hast  brought  me 
very  low,  and  thou  art  one  of 
them    that   trouble    me :    for  I 


tines  is  mentioned,  it  appears  to  have 
been  an  ancient  custom  for  women 
to  go  forth  to  meet  returning  con- 
querors with  musical  instruments, 
song.*, anddances.  Jephthah's daugh- 
ter, on  this  occasion,  undoubtedly 
came  forth,  not  alone,  but  at  the  head 
of  a  band  or  choir  of  maidens,  who 
joined  with  her  in  these  joyful  con- 
gratulations.  IT  S/ie  loas  his  only 

child.  This  circumstance  is  men- 
tioned to  point  out  an  additional 
cause  of  the  poignircy  of  his  dis- 
tress. It  is  well  known  how  intensely 
anxious  the  Hebrews  were  lor  pos- 
terity, and  as  Jephthah  could  only 
hope  for  descendants  through  his 
daughter,  the  sorrow  he  expressed 
is    quite    natural,    even   under   the 

milder  interpretation  of  his  vow. 

^Besides  her  he  had  neither  son  nor 
daughter.  Or,  Heb.  '  there  was  not 
to  himself  either  son  or  daughter;' 
implying,  as  some  of  the  Jewish 
commentators  think,  that  though  he 
had  no  other  children  of  his  own, 
yet  his  wife,  the  widow  of  a  former 
husband,  had.  Others  lake  the  ori- 
ginal 13?3>3  mimmenu,  with  our  trans- 
lators, as  used  for  nD^)3  mimmendh, 
besides  her,  a  view  of  the  plirase 
which  Rosenmuller seems  to  approve. 
35.  Alas,  viy  daughter,  thou  hast 
brought  me  very  low.  Heb.  ^"iSn 
"^DCnSllDn  hakraa  hikrateni,  bowing 
thou  hast  made  me  to  bow  ;  generally 
spoken  of  bowing  down  upon  the 
knees  for  purposes  of  religious  reve- 
rence, or  from  feebleness  and  ex- 
haustion, especially  when  overcome 
in  battle.     Here  the  idea  seems  to  be. 


that  from  being  highly  elated  by  the 
lecent  victory,  he  had  now,  in  meet- 
ing his  daughter  under  the  present 
circumstances,  been  suddenly  and 
wofully  depressed  and  struck  doion,  as 
it  were,  to  the  earth.  His  exultation 
was  changed  to  humiliatio7i  and 
grief.  His  daughter  had  done  to 
him  what  the  Ammonites  could  not. 
The  evident  bitterness  of  emotion 
which  he  betrayed,  on  meeting  his 
daughter,  clearly  shows  that  he  then 
looked  upon  himself  as  bound  by  the 
tenor  of  his  vow  to  make  her  life  a 
sacrifice.  Although  the  idea  of  con- 
signing her  to  a  state  of  perpetual 
celibacy  and  seclusion,  of  being  be- 
reft of  her  society,  and  seeing  the  ex- 
tinction of  his  name  in  Israel  certain, 
could  not  but  greatly  atfect  the  heart 
of  a  father,  yet  the  anguish  which  he 
now  expressed  appears  too  intense 
and  excruciating  to  be  caused  by  any 
thing  but  the  conviction  that  she  must 
die—A\e   a  martyred  victim   to   his 

precipitate  vow. IT  Thou  art  one 

of  thevi  that  trouble  mc.  Heb.  'thou 
hast  become  among  my  troublers.' 
This  language  might,  in  reality, 
have  been  more  properly  addressed 
by  the  daughter  to  her  father,  but  his 
meaning  obviously  is,  that  she  had 
innocently  and  involuntarily  become 
a  source  of  unspeakable  distress  to 
him.  '  He  answers  the  measures  of 
her  feet  with  the  knockings  of  his 
breast.  Her  joy  alone  hath  changed 
the  day,  and  lost  the  comfort  of  that 
victory  which  she  enjoyed  to  see 
won.  It  falls  out  often,  that  those 
times  and  occasions  which  promise 


160 


JUDGES. 


[B.  C.  1143. 


'  have  opened  my  mouth  unto 
the  Lord,  and  "I  cannot  go  back. 
36  And  she  said  unto  him,  My 
father,  if  thou  hast  opened  thy 
mouth  unto   the   Lord,  "^  do  to 

t  Eccles.  5.  2.     "  Num.  30.  2.     Ps.  15.  4. 
Eocles.  5.  4,  5.     x  Num.  30.  2. 

most  contentment,  prove  most  doleful 
in  the  issTie  ;  the  heart  of  this  virgin 
was  never  lifted  up  so  high  as  now, 
neither  did  any  day  of  her  life  seem 
happy  but  this  ;  and  this  only  proves 
the  day  of  her  solemn  and  perpetual 
mourning.  It  is  good,  in  a  fair 
morning,  to  think  of  the  storm  that 
may  arise  ere  night,  and  to  enjoy 
both  good  and  evil  fearfully.' — Bp. 

Hall. IT  /  have  opened  my  mouth 

unto  the  Lord.  I  have  solemnly 
vowed  to  him ;  implying  that  the 
vow  was  not  only  conceived  in  the 
mind,  but  uttered  with  the  lips.  Vows, 
unless  they  were  verbally  enounced, 
seem  not  to  have  been  regarded  as 
binding,  Num.  30.  3,  7,  9,  13;  Deut. 
23.  22,  23.  Although  the  narrative 
does  not  represent  him  as  informing 
her  specifically  of  the  burden  of  the 
vow,  yet  from  what  follows  it  is  plain 
that  she  soon  became  aware  of  it, 
either  from  the  extreme  distress 
which  he  now  manifested,  or  from 
his  subsequent  explicit  disclosures. 
The  sacred  writers  frequently  omit 
the  mention  of  minor  circumstances, 
contenting  themselves  with  the  state- 
ment of  leading  fact.?,  and  leaving  it 
to  the  judgment  of  the  reader  to  sup- 
ply the  omitted  links  of  the  chain. 

IT  /  can7wt  go  back.      I  cannot 

recall  the  vow  myself,  now  that  it  is 
solemnly  uttered,  nor  can  any  power 
on  earth  release  me  from  its  obliga- 
tion. 
36.  My  father,  if  thou  hast  opened 


me  according  to  that  which  hath 
proceeded  out  of  thy  mouth  ; 
forasmuch  as  ^  the  Lord  hath 
taken  vengeance  for  thee  of  thine 
enemies,  even  of  the  children  of 
Ammon. 

y  2  Sam.  18.  19,  31. 


thy  mouthy  &c.  A  striking  pattern 
of  filial  piety  and  obedience,  and  ot 
heroic  zeal  for  what  she  conceived 
the.  honor  of  God  and  of  Israel.  So 
rejoiced  was  she  at  the  victory,  as 
redounding  to  the  good  of  her  coun- 
try, that  she  is  willing  to  be  herself 
offered  up  as  a  thank-otfering  for  it, 
and  thinks  her  life  well  bestowed 
when  laid  down  for  such  a  purpose. 
True  indeed  it  is,  that  if  her  father's 
conduct  was  wrong  in  making  the 
vow,  hers,  when  viewed^inlrinsically 
in  itself,  could  not  be  right  in  concur- 
ring in  it;  the  same  moral  character 
would  attach  to  both;  but  it  were 
vain  to  expect  that  her  knowledge 
in  such  a  matter  would  go  beyond 
that  of  her  father.  How  can  it  be 
supposed  that  a  youthful  maiden 
should  have  had  clear  views  of  the 
import  of  the  divine  lav;  on  such  a 
subject,  when  her  father's  mind  was 
enveloped  in  darkness  1  Her  gene- 
rous self-devotion,  therefore,  is  still 
entitled  to  our  highest  commenda- 
tion. Her  involuntary  ignorance 
excuses  her  infirmity,  and  if  she  be- 
lieved when  she  uttered  these  words, 
that  she  was  to  be  put  to  death,  nei- 
ther Greece  nor  Rome,  with  all  their 
heroes  and  heroines,  can  furnish  an 
instance  of  sublimer  self-sacrifice 
than  this  of  the  humble  maid  of  Isra- 
el. Had  it  occurred  among  these 
boasting  people,  instead  of  the  plain 
unvarnished  tale  of  the  sacred  histo- 
rian, we  should  have  had  it  pressed 


B.  C.  1143.] 


CHAPTER  XI. 


161 


37  And  she  said  unto  her  fa- 
tlier,  Let  this  thing  be  done  for 
me  :  Let  me  alone  two  months, 
that  1  may  go  up  and  down  upon 


on  our  admiration  with  all  the  pomp 
of  eloquence.  Indeed  it  cannot  be 
doubted,  had  but  Jephthah  and  his 
daughter  been  heathens,  that  the  very 
persons,  who  now  find  in  the  transac- 
tion nothing  but  a  pretence  for  vilif}^- 
ing  the  Scriptures,  would  then  have 
extolled  the  whole  as  exhibiting  the 
finest  example  of  the  most  noble  con- 
stancy, the  most  disinterested  virtue. 
37.  Let  me  alone  for  two  months. 
The  word  in  the  original  is  that  used 
for  slacking,  relaxing,  loosing  one's 
hold  upon  anything;  see  Note  on 
Josh.  1.  4.  The  whole  narrative 
affords  nothing  more  obscure  and  re- 
markable than  this  request.  On  what 
custom  was  it  founded  1  Is  there  an 
intimation  of  any  thing  similar  in 
any  other  part  of  the  Scriptures,  or  in 
any  thing  relative  to  oriental  man- 
ners and  usages']  We  know  of  no- 
thing, and  must  sit  down  resigned  in 
our  ignorance.  Yet  we  think  the 
inference  fair,  that  children,  both 
sons  and  daughters,  were  occasion- 
ally dedicated  by  Jewish  parents  to 
the  perpetual  service  of  God  at  the 
tabernacle  or  temple,  as  we  know 
was  the  case  with  Samuel,  though  he, 
in  after  life,  seems  to  have  obtained 
a  dispensation  from  the  vow  of  his 
mother.  Where  this  was  the  case 
with  youthful  females,  it  is  probable 
the  custom  obtained  of  their  retiring 
for  a  season  in  groups  from  domestic 
scenes  to  sequestered  places,  in  token 
of  regret  at  being  thereby  excluded 
the  privilege  of  a  place  among  the 
ancestors  of  the  future  generations 
of  Israel,  and  perhaps  of  the  Me.^siah. 
14* 


the  mountains,  and  bewail  my 
virginity,  I  and  my  fellows. 

38  And  he  said,  Go.     And  he 
sent  her  away  for  two  months  : 


Not  that  we  can  suppose  that  compa- 
nies of  unprotected  maidens  would 
forsake  for  days  and  weeks  the  habi- 
tations of  men,  and  spend  their  time 
in  roving  about  over  hill  and  dale  in 
the  open  air,  for  they  would  surely 
stand  in  need  of  food  and  shelter,  and 
how  on  this  supposition  were  they  to 
procure  them  1  but  they  probably 
withdrew  to  some  retired  places  of 
abode,  remote  from  populous  villa- 
ges, where,  under  the  care  of  pious 
matrons,  they  passed  the  allotted  time 
in  the  observance  of  such  rites  and 
ceremonies,  as  were  appointed  for 
the  purpose ;  occasionally,  perhaps, 
walking  abroad  in  solemn  and 
mournful  proce.ssions.  It  is  at  least 
difficult  to  conceive,  in  a  civilized 
and  religious  .state  of  society,  and 
especially  in  Eastern  countries,  of 
any  <>)!Aer  mode,  in  which  a  company 
of  youthful  damsels  could,  without  a 
very  ill  appearance,  spend  a  season 
of  retirement  from  their  usual  place 
of  residence.  Let  the  question  be  put 
to  any  reflecting  mind,  in  what  other 
light  can  a  transaction  of  this  nature 
be  viewed'?  Did  the  Jewish  maidens, 
under  these  circumstances,  sojourn 
unattended  for  weeks  and  months, 
wandering  up  and  down  on  the  moun- 
tains'? Is  it  conceivable  that  they 
should  have  adopted  a  measure  so 
utterly  abhorrent  to  female  decorum 
and  so  completely  at  war  w-ith  the 
very  first  rudiments  of  oriental  pre- 
judice '?  If  then,  upon  abandoning 
their  own  homes,  they  must  have  re- 
sorted to  some  kind  of  habitations, 
what  were  they  1  what,  but  a  species 


162 


JUDGES. 


[B.  C.  1143. 


and  she  went  with  her  compan- 
ions, and  bewailed  her  virginity 
upon  the  mountains. 
39  And  it  came  to  pass  at  the 

of  abode  designed  for  the  p^wpose? 
For  ourselves,  the  narrated  facts  of 
the  Scripture  allow  us  to  come  to  no 
other  conclusion.  If  then  such  a  cus- 
toin  existed  at  the  time  to  which  our 
narrative  refers,  it  is  very  supposa- 
ble,  that  Jephthah's  daughter  on  an 
occasion  like  the  present,  with  her 
impending  fate  full  before  her,  should 
have  been  desirous  to  avail  herself 
of  a  usage,  originally  indeed  design- 
ed Air  another  purpose,  but  not  inap- 
propriate to  this,  and  so  have  re- 
quested a  respite  of  a  few  weeks 
from  the  doom  that  awaited  her. 
What  more  fitting  employment  dur- 
ing that  dread  interval,  than  to  min- 
gle her  regrets  with  those  whose  lot 
her  own  in  one  respect  so  much  re- 
sembled, though  they  were  exempted 
from  the  destiny  to  which  she  had 
meekly  submitted  1 

39.  Did  ivith  her  according  to  his 
vote.  Heb.  imD  ^H  ni  r3>"i1  vayaas 
lah  eth  nidro,  did  to  her  his  vow. 
The  original,  if  we  mistake  not,  af- 
fords some  more  latitude  of  construc- 
tion, in  respect  to  the  mode  of  execut- 
ing the  vow,  than  is  allowed  by  our 
present  rendering.  According  to  the 
latter,  we  are  required  to  believe  that 
he  adhered  to  the  very  letter  of  the 
vow,  and  aclually  offered  her  as  a 
buriil  offering,  which  we  have  en- 
deavored to  show  is  the  unforced  le- 
gitimate sense  of  the  vow  itself  Ac- 
cording to  the  former,  which  is  more 
general  and  indefinite,  we  are  not, 
we  conceive,  absolutely  shut  up  to 
the  adoption  of  this  sense.  The 
phrase,    '  he   did  to   her   liis   vow,' 


end  of  two  months,  that  she  re- 
turned unto  her  father,  who  '^  did 
with  her  according   to  his  vow 

1  ver.  31.     1  Sam.  1.  22,  24,  and  2.  18. 


Strikes  us  as  not  specifying  the  pre- 
cise manlier  in  which  the  vow  was 
performed,  but  as  leaving  us  at  liber- 
ty, provided  the  exigency  of  the  case 
requires  it,  to  understand  the  writer 
as  saying,  that  he  did  to  her  M'hat 
was  equivalent  to  his  original  vow, 
what  was  accepted  in  lieu  of  it,  in- 
stead of  the  identical  thing  which  the 
vow  contemplated.  The  verisimili- 
tude of  this  rendering  will  be  just  in 
proportion  to  the  probability,  derived 
from  other  sources,  that  he  did  not 
actually  put  his  daughter  to  death; 
that  in  the  interval  of  the  two  months' 
respite  which  she  besought,  he  had 
come  to  a  different  view  of  the  de- 
mands of  duty  in  the  case,  the  amount 
of  which  was,  a  clear  conviction  that 
the  Literal  fulfilment  of  the  vow  was 
not  obligatory  upon  him.  In  sup- 
port of  this  hypothesis,  which  we 
think  to  be  the  true  one,  we  ofler  the 
following  considerations. 

(1)  It  is  not  expressly  stated  that 
she  was  offered  up  for  a  burnt  offer- 
ing. Instead  of  saying,  as  would 
naturally,  on  that  supposition,  have 
been  expected  in  a  transaction  of 
such  moment,  '  He  did  with  her  ac- 
cording to  his  Yow,  and  offered  her  tip 
for  a  burnt  offering  to  th".  Lord';  the 
writer  simply  affirms,  '  He  did  to  her 
his  vow,  and  she  knew  no  man ;'  as  if 
this  were  intended  to  be  explanatory 
of  the  manner  in  w^hich  the  doing  of 
the  vow  was  accomplished,  viz.  by 
devoting  her  to  a  life  of  celibacy. 
Why  else  is  this  latter  circumstance 
mentioned,  but  to  show  wherein  the 
accomplishment  of  the  vow  consist- 


B.  C.  1143.] 


CHAPTER  XL 


163 


edl  If  she  were  really  put  to  death, 
is  it  not  strange  thai  the  fact  of  her 
deaih  is  not  ouce  spoken  ol"?  But  if 
she  were  only  doomed  to  a  state  of 
perpetual  virginity,  the  reasoti  of  the 
expression  is  at  once  obvious.  It 
may  indeed  be  objected  that  no  other 
instance  of  devoting  a  person  to  vir- 
ginit}^  occurs,  nor  have  we  evidence 
that  parents  possessed  any  such  right. 
This  we  admit ;  but  neither,  on  the 
other  hand,  does  the  Scripture  afford 
evidence,  that  parents  possessed  the 
right  of  devoting  their  children  to 
death,  nor  exhibit,  among  the  chos- 
en people,  an  example  of  the  fact  of 
such  a  devoteiiient.  The  intrinsic 
probability,  therefore,  is  as  strong  on 
the  one  side  as  the  other.  Nor  is 
the  objection  more  valid,  that  sup- 
posing her  only  devoted  to  God, 
there  was  no  reason  why  she  should 
remain  unmarried  ;  since  Samson 
and  Samuel,  both  of  whom  were  de- 
voted to  God  from  the  womb,  were 
both  married.  But  the  case  is  ex- 
tremely different  between  a  man  and 
a  woman.  The  former  was  at  liberty 
to  serve  God,  in  any  way  that  he 
judged  agreeable  to  his  will ;  but  the 
latter,  if  she  had  married,  would  have 
been  under  the  control  of  her  hus- 
band, who  might  in  a  variety  of 
ways  have  interfered  with  the  dis- 
charge of  the  duties  which  the  vow 
implied.  It  was  therefore  necessary 
that  she  should  remain  unmarried, 
and  that  she  should  also  be  secluded 
in  a  great  measure  from  society  itself; 
that  being  the  way  in  which  the  ob- 
ject of  entire  consecration  could  be 
most  effectually  attained.  Moreover, 
such  a  sentence  would  come  the 
nearest  of  any  other  to  the  letter  of 
his  vow.  She  would  henceforth  be- 
come dead  to  the  world,  and  in  her 


perpetual  celibacy  the  line  of  his  pos- 
terity become  extinct  for  ever.  It 
would  therefore  almost  amount  to  a 
positive  immolation  of  her. 

(2)  It  does  not  appear  by  whose 
hands  such  a  sacrifice  could  have 
been  offered.  Not  by  the  high  priest, 
or  any  regular  meinber  of  the  priest- 
hood, for  with  all  the  deplorable  lax- 
ness,  ignorance,  and  degeneracy  that 
prevailed,  it  is  incredible  that  any 
ofiicialingpriest  should  have  tolerated 
for  a  moment,  in  the  face  of  such  ex- 
plicit prohibitions  as  Moses  had  giv- 
en, the  oblation  of  a  human  sacrifice. 
And  not  by  Jephthah  himself,  for  i 
this  would  have  been  a  transgression 
of  the  Levitical  law,  which  enjoined 
that  every  offering  should  be  made 
by  the  hand  of  the  priest,  and  at  the 
place  where  the  tabernacle  and  altar 
stood.  This  is  rendered  still  more 
certain  by  an  important  circumstance 
mentioned  in  the  beginning  of  the 
next  chapter.  It  will  be  remembered  / 
that  the  tabernacle  was  at  this  time 
at  Shiloh,  in  the  tribe  of  Ephraim. 
Now  immediately  after  the  conclu- 
sion of  the  war  with  the  Ammonites, 
we  find  Jephthah  engaged  in  a  bitter 
war  v:ilh  the  Ephrarniites.  This 
makes  it  in  the  highest  degree  impro- 
bable that  he  should,  in  the  very  heat 
of  the  quarrel,  have  gone  into  the 
heart  of  that  tribe  to  ofler  such  a  sa- 
crifice, even  had  it  been  lawful.  If 
then,  there  is  the  utmost  reason  to  be- 
lieve that  such  an  offering  was  not 
made  by  the  high  priest  or  any  infe- 
rior priest — that  it  was  not  made  by 
Jephthah  himself— and  that  it  was 
not  made  at  Shiloh,  the  appointed 
place  of  sacrifice,  what  reason  is  there 

to  .suppose  it  was  made  at  all  ? 

(3)  From   all   the   circumstances, 
the  probability,   we   think,  is  very 


164 


JUDGES. 


[B.  C.  1143. 


strong  that  Jephlhah  availed  himself 
of  the  provisions  of  the  law,  in  re- 
spect to  devoted  persons  and  things  ; 
in  other  words,  that  during  the  two 
nionths'  interval,  he  had  become  bet- 
ter instructed  in  regard  to  the  subject 
of  vows  in  general  under  the  Mosaic 
statutes,  and  ascertained  that  a  dis- 
pensation, in  his  case,  was  practica- 
ble. We  have  already  remarked  that 
vows  were  encouraged  under  the  law, 
and  that  besides  the  'Acrtra  or  ana- 
thema, persons  or  things  might  be  de- 
voted to  God.  But  where  this  was 
the  case,  the  law  permitted  that  a 
valuation  should  be  made  of  the  de- 
voted person  or  thing,  and  that  the 
money  should  be  regarded  as  a  ran- 
som for  it,  or  an  offering  be  presented 
in  its  stead.  If  a  human  being  were 
devoted,  the  estimation  was  to  vary 
according  to  the  sex  or  age  of  the 
person,  Lev.  27.  2-13,  but  for  an  adult 
female,  it  was  thirty  shekels  of  sil- 
ver. Now  supposing  that  Jephthah, 
at  the  lime  of  making  the  vow,  had 
no  distinct  recollection  or  knowledge 
of  this  law  ;  supposing  even  that  the 
vow,  as  it  emanated  from  his  lips, 
partook  more  of  the  character  of  the 
^herem  than  the  neder  ;  yet  is  it  con- 
ceivable, that  when  the  execution  of 
it  was  postponed  for  two  months, 
and  the  affair  had  become  notorious 
throughout  the  nation,  and  was  the 
sub]e(;t  of  general  discussion  and 
great  lamentation,  there  was  no  per- 
son in  all  Israel  who  once  thought 
of  this  lawl  Would  not  the  agonized 
father,  besides  devoting  to  it  his  own 
intensest  study,  consult  the  priests 
on  the  subject  1  And  would  not  the 
priests  acquaint  him  with  the  pro- 
visions of  the  law  in  reference  to  a 
case  of  casuistry  like  the  present  1 
And  what  would  naturally  be  the  re- 


sult %  Could  he  fail  to  come  to  the 
conclusion,  that  such  a  sacrilice  as 
he  first  intended  was  not  only  unlaw- 
ful, but  in  the  face  of  the  numerous 
pointed  prohibitions  against  it  would 
amount  to  nothing  short  of  down- 
right murder  7  Would  he  not  learn, 
that  as  an  offering  (rii''3>,  the  term 
he  had  employed  in  his  vow)  w^as  in 
its  own  nature  incompatible  with  a 
liercm  (,fi"in),  and  that  the  law  hav- 
ing made  no  provision  for  the  latter 
being  substituted  for  the  former,  he 
was  even,  according  to  the  very  terms 
of  his  vow,  rightly  understood,  not 
only  released,  but  prohibited  from 
performing  it  %  Under  these  cir- 
cumstances, would  he,  could  he  per- 
severe in  his  original  intention?  Is 
it  not  more  probable,  that  after  deep 
deliberation  in  concert  with  the  au- 
thorised expounders  of  the  law,  he 
yielded  to  the  conviction,  that  al- 
though his  solemn  pledge  did  not 
originally  contemplate  any  such  al- 
ternative, yet  it  might  be  embraced 
in  the  provisions  now  alluded  to — 
that  it  might  come  under  the  class 
of  redeemable  vows  ?  He  would  be 
more  encouraged  to  avail  himself  of 
this  dispensation,  on  the  ground  of 
the  darkness  of  his  mind  at  the  time 
of  coming  under  the  engagement; 
It  was  not  an  act  of  wailful  disregard 
of  the  divine  statutes  relative  to  this 
point,  but  one  rather  of  misappreheih- 
sion  and  infirmity,  though  from  its 
rash  and  reckless  character  by  no 
means  innocent.  He  was  still,  we 
may  suppose,  ready  to  humble  him- 
self before  God  in  view  of  his  pre- 
cipitancy, and  while  he  paid  the 
ransom  price  that  delivered  his 
daughter  from  death,  piously  resolv- 
ed, by  way  of  punishing  himself  for 
his  rashness,  to  fulfil  his  vow  in  her 


B.C.  1143.] 


CHAPTER  XI. 


which  he  had  vowed :  and  she    knew  no  man. 

custonn  in  Israel, 


165 

And  it  was  a 


civil  excision  from  among  the  living. 
He  accordingly,  we  conceive,  con- 
signed her  henceforth  to  a  state  of 
perpetual  seclusion  and  celibacy — of 
living  consecration  to  God — and  in 
this  manner  '  did  unto  her  his  vow,' 
though  in  a  mode  ol  execution, 
which  did  not,  in  the  iirst  instance, 
enter  into  his  thoughts. 

Thus,  on  the  whole,  after  weighing 
all  the  circumstances  and  arguments 
bearing  upon  the  case,  we  are  led  to 
decide  upon  the  much  disputed  point, 
whether  Jephthah  really  sacrificed 
his  daughter.  To  our  mind  the  evi- 
dence for  tlie  negative  clearly  pre- 
ponderates. At  the  same  time,  we 
do  not,  as  will  be  seen,  deduce  it 
from  the  terms  of  the  vow,  or  any 
fancied  contingency  of  purpose  in 
Jephthah's  mind  at  the  time  of  mak- 
ing it.  "We  believe  that  it  was  made 
under  the  prevailing  ivipresston  that 
a  human  sacrifice  would  be  the  re- 
sult; but  that,  although  his  conduct 
was  contrary  to  the  Scriptural  pre- 
cept forbidding  men  '  after  vows  to 
make  inquiry,'  he  became  subse- 
quently more  enlightened,  and  by  a 
careful  study  of  the  law,  aided  by 
its  proper  ministers,  he  ascertained 
the  possibility  of  being  released  from 
the  dilemma  in  which  he  had  so 
thoughtlessly  ensnared  himself  Per- 
haps the  most  valid  objection  to  the 
view  given  above,  is  that  which 
would  assume  the  form  of  the  ques- 
tion. Why,  if  such  were  the  fact,  is 
the  narrative  so  constructed  as  to 
give  rise  almost  inevitably  to  the 
impression,  that  the  literal  immola- 
tion of  Jephthah's  daughter  actually 
took  place  1    Without  allowing  that 


an  inability  to  answer  this  question 
satisfactorily  ought  to  be  considered 
as  essentially  weakening  the  force 
of  the  arguments  adduced  above, 
we  may  suggest  in  reply,  that  the 
Spirit  of  inspiration  may  have  fram- 
ed the  record  as  it  now  stands,  mark- 
ed by  a  somewhat  ambiguous  as- 
spect,  in  order  to  guard  against  a 
light  estimate  of  the  obligation  ofvoios. 
We  do  not  affirm  this  to  have  been 
the  design,  but  it  is  certainly  con- 
ceivable that  if  it  had  been  expressly 
staled  that  the  vow  in  its  literal  sense 
had  not  been  performed,  it  might 
have  gone  to  relax  somewhat  of  the 
apprehended  sacredness  of  all  such 
votive  engagements,  and  led  men  to 
think  that  God  himself  might  easily 
dispense  with  them.  Whereas,  as  it 
is  now  worded,  and  would  be  per- 
haps most  naturally  understood,  it 
would  inspire  far  other  sentiments, 
and  lead  men  at  once  to  be  very  cau- 
tious in  making,  and  very  punctili- 
ous in  performing  their  vows. 

39,  40.  And  it  was  a  custom  in  Is- 
rael.   Heb.  isi'iffi'is  pn  ■'nm  vat- 

tchi  liolc  be-yisratl.  The  phraseology 
of  the  original  is  peculiar,  the  verb 
being  of  the  fcm.,  the  noun  of  the 
masc.  gender.  The  literal  rendering 
we  take  to  be,  '  and  she  became  an 
ordinance  in  Israel ;'  i.  e.  her  case 
beame  a  precedent;  it  gave  rise  to  an 
established  custom  in  Israel.  But 
what  particular  custom  is  alluded  to, 
w^hether  that  of  dedicating  maidens 
to  God,  as  Gusset  supposes,  or  that 
of  going  at  stated  times  to  commemo- 
rate the  fate  of  Jephthah's  daughter, 
as  others  contend,  is  not  clear.  The 
latter  appears,  on  the  whole,   most 


166 


JUDGES. 


[B.  C.  1143. 


40  That  the  daughters  of  Israel  1  ter  of   Jephthah  the  Gileadite 
went  yearly  to  lament  the  daugh-   four  days  in  a  year. 


probable. TT  Went  yearly  to  lament 

the  daughter  of  Jephthah.  Heb. 
n^Si^a'i  Qi?2*'?a  miijarimn  yamimah, 
from  days  to  days;  but  a  day  in 
Scriptural  idiom  is  often  used  for  a 
year;  for  which  reason  the  marginal 
reading  is  properly  '  from  year  to 
year.'  The  original  for  '  to  lament,' 
(nl3rib  lethannoth),  is  a  term  of  very 
questionable  import.  It  is  rendei'cd 
differently  according  to  the  different 
opinions  of  expositors,  as  to  the  na- 
ture of  the  vow,  and  the  mode  of  its 
fulfilment.  Those  who  think  that 
she  was  sacrificed,  are  satisfied  with 
the  present  version ;  those  who  dis- 
sent from  this,  contend  earnestly  for 
the  marginal  rendering,  '  to  talk 
with,' — meaning  that  the  daughters 
of  Israel  went  yearly  to  condole 
with  and  to  comfort  her.  It  must  be 
admitted,  that  the  evidence  for  this 
latter  sense  of  the  word  is  by  no 
means  slight,  if  we  refer  to  the  only 
other  instance  in  which  it  occurs, 
Judg.  5.  II,  where,  though  trans- 
lated 'to rehearse '—'there  shall  they 
rehearse  the  righteous  acts  of  the 
Lord,' — yet  the  idea  of  colloquy,  of 
mutual  address,  is  clearly  involved. 
This  is  confirmed  by  Kimchi,  the 
Jewish  commentator,  who  thus  para- 
phrases the  words  before  us,  '  That 
indeed,  wiih  their  friendly  discourse 
they  might  comfort  her  concerning 
her  virginity  and  her  solitary  state 
of  life.'  The  ancient  versions,  how- 
ever, with  one  accord,  give  the  sense 
of  lamenting,  bewailing,  a  circum- 
stance undoubtedly  to  us  of  no  small 
weight,  though  not  absolutely  deci- 
sive in  estimating  the  true  import  of 
the  term.     The  probability  is,  that 


the  word  means  in  its  most  general 
sense, '  to  praise,  to  celebrate,  to  com- 
memorate,' and  would  therefore  de- 
note that  the  daughters  of  Israel  kept 
a  few  days'  anniversary  to  commem- 
orate this  transaction,  vihatever  were 
its  result.  For  aught  that  appears 
from  the  language  itself,  she  might 
have  been  living  at  the  time.  Indeed 
take  the  passage  as  it  reads;  'The 
daughters  of  Israel  went  to  lament 
the  daughter  of  Jephthah  ;'  and  the 
question  is,  what  in  her,  or  respecting 
her,  did  they  lament  1  It  is  not  said 
they  lamented  her  death  ;  and  to  af- 
firm that  they  did,  is  to  beg  the  ques- 
tion. They  might  liave  lamented 
only  what  they  and  Jephlhah's  daugh- 
ter had  lamented  before,  viz.  her  vir- 
ginity. On  the  whole,  though  some 
difficulties  attend  every  interpretation 
hitherto  advanced  of  Jephthah's  vow 
and  its  consequences,  yet  the  forego- 
ing has  perhaps  the  fewest  and  the 
least,  and  receives  most  countenance 
both  from  philological  and  moral 
considerations. 

We  may  close  our  observations  on 
this  remarkable  portion  of  holy  writ 
by  suggesting,  (1)  That  we  be  cau- 
tious in  making  vous.  '  Be  not  rash 
with  thy  mouth,  and  let  not  thine 
heart  be  hasty  to  utter  any  thing  be- 
fore God;  for  God  is  in  heaven,  and 
thou  upon  earih;  therefore  let  thy 
words  be  few.'  It  may  sometimes  be 
useful  to  bind  ourselves  by  solemn 
vows,  tu  evince  our  gratitude  and 
confirm  our  regard  for  the  divine 
glory.  But  such  vows  should  be  de- 
liberately rnd  discreetly  made,  and 
should  extend  to  those  things  only 
that  are  clearly  lawful  in  themselves, 


B.  C.  1143.] 


CHAPTER  XII. 


167 


A 


CHAPTER  XII. 
ND  "the  men  of  Ephraim 
gathered  themselves  tofre- 


and  serviceable  to  the  interests  of  re- 
ligion. Strict  inquiry  should  be 
made  into  the  nature  and  extent  of 
the  proposed  engagements,  before  we 
enter  into  them.  Thus  Solomon  de- 
clares, '  It  is  a  snare  to  a  man  to  de- 
vour that  which  is  holy,  and  after 
vows  to  make  inquiry.'  If  we  have 
rashly  pledged  ourselves  to  do  what 
the  law  of  God  prohibits,  we  must 
recede  from  our  vow,  and  humble 
ourselves  before  our  Maker  for  our 
precipitance.  The  forty  conspirators, 
who  swore  that  they  would  neither 
eat  nor  drink  till  ihey  had  killed 
Paul,  and  Herod,  who  swore  that  he 
would  give  his  daughter  whatsoever 
.she  should  ask  of  him,  had  no  right 
to  bind  themselves  to  such  an  extent, 
and  would  have  sinned  less  in  vio- 
lating than  in  keeping  their  engage- 
ments. Let  their  case  be  a  warning 
to  us.  (2)  That  we  be  conscienlious 
in  performing  them.  Where  our 
vows  are  lawful  and  practicable  they 
should  be  religiously  kept.  Better 
is  it  not  to  vow,  than  to  vow  and  not 
perform.  So  Solomon  exhorts  ; 
'  When  thou  vowest  a  vow  unto 
God,  defer  not  to  pay  it,  for  he  hath 
no  pleasure  in  fools.  Pay  that  which 
thou  hast  vowed.'  Even  though  the 
rigid  observance  of  our  vows  should 
subject  us  to  great  sacrifices,  expense, 
and  trouble,  yet  the  obligation  should 
be  considered  sacred,  and  the  attempt 
to  set  them  aside  by  the  plea  of  in- 
advertence or  of  difficulty  in  the  per- 
formance will  only  .serve  to  bring 
upon  us  the  heavy  displeasure  of 
God.  If  Jephthah,  after  having  pre- 
cipitately bound  himself  by  a  solemn 


ther,  and  went  northward,  and 
said  unto  Jephthah,  Wherefore 


See  ch.  8.  1. 


engagement,  felt  constrained  to  ad- 
here to  its  spirit,  though  released 
from  the  letter,  and  would  not  go 
back,  notwithstanding  the  sacrifice 
was  so  great,  so  neither  should  we 
decline  the  performance  of  the  most 
difficult  of  our  vows.  Let  us  remind 
ourselves  ofthesacredness  uniformly 
attached  in  the  Scriptures  to  obliga- 
tions of  this  sort,  and  say  with  David, 
'  I  will  go  into  thy  house  with  burnt 
offerings  ;  I  will  pay  thee  my  vows. 
which  my  lips  have  uttered,  and  my 
mouth  hath  spoken,  when  I  was  in 
trouble.'  And  who  is  there  that  has 
not  the  responsibility  of  vows  of  some 
kind  resting  upon  him  "?  Who  has 
not,  in  a  time  of  sickness,  or  danger, 
or  trouble,  or  alarm,  determined  with 
himself,  that  if  he  should  be  deliver- 
ed, he  would  devote  him.self  to  the 
Lord  and  to  the  pursuit  of  heavenly 
things  1  Let  all  such  look  back  and 
call  to  mind  the  vows  that  are  upon 
them,  and  be  admonished  that  Jeph- 
thah Mill  rise  up  in  judgment  against 
the  violation  of  them.  Especially 
let  us  remember  that  in  making  a 
profession  of  religion,  we  have  vow- 
ed to  be  the  liOrd's  in  a  perpetual 
covenant  of  love,  trust,  and  obedi- 
ence. We  have  opened  our  mouths 
to  him,  and  now  we  cannot  go  back 
without  the  shipwreck  of  truth,  hon- 
or, conscience,  and  probably  of  sal- 
vation. Again  therefore  we  say,  let 
us  be  faithful  to  covenant  engage- 
ments. (3)  Others'  sorro2cs  should  be 
our  own.  and  by  partaking  we  should 
seek  to  alleviate  them.  So  was  it  with 
the  companions  of  Jephthah's  daugh- 
ter, and  so  should  it  be  with  the  sons 


168 


JUDGES. 


[B.  C.  1143. 


passedst  thou  over  to  fight 
against  the  children  of  Ammon, 
and  didst  not  call  us  to  go  with 

and  daughters  of  the  true  Israel,  in 
all  ages  and  climes. 


CHAPTER   XII. 

1.  The  men  of  Ephraim  gathered 
t/iemselves  together.  Heb.  'C'^JS  psr'^ 
tt'l^GK  yitztzaek  ish  Ephrayim,  the 
man  of  Ephraim  icas  cried  together ; 
collective  singular  for  the  plural  ; 
i.  e.  summoned  together  hy  the  voice 
of  heralds  passing  to  and  fro  through 
the  tribe.  The  passive  voice  in  Heb. 
often  has  a  reciprocal  import,  and 
here  probably  is  intended  to  convey 
the  idea  of  a  mutual  slirring  each 
other  up,  independent  of  the  will  of  a 
superior,  and  a  consequent  flocking 
together  in  somewhat  of  a  loose  and 
tumultuary  manner.  With  this  as 
the  leading  idea  of  the  passage  be- 
fore his  mind,  Jerome,  in  the  Vul- 
gate, has  rendered  it,  '  And  there 
arose  a  sedition  in  Ephraim ;'  on 
which  Rosenmuller  remarks,  that  he 
took  the  Heb.  verb  to  imply  that  by 
mutual  clamor  and  vociferation  they 
excited  themselves  to  sedition  and 

tumult. IT  Went  north  ward.    Heb. 

roi&lJ  '^':lV'^  yaabor  tzaphonah,  pass- 
ed over  northivard.  Crossing  the 
Jordan,  they  advanced  in  a  northerly 
direction  towards  Mizpeh,  where 
Jephthah  now  was.  This  region  lay 
to  the  northeast,  rather  than  directly 
north  of  the   territory  of  Ephraim. 

See    map. IT   Wherefore  passedst 

thou  over,  &c.  Not  over  Jordan,  for 
he  was  on  the  farther  side  of  that 
river  already  ;  but  simply  over  the 
intermediate  regions  between  him 
and  the  scene  of  conflict.  We  have 
here  a  second  proof  of  the  haughty 


thee  }  we  will  burn  thine  house 
upon  thee  with  fire. 
2    And    Jephthah    said    unto 


and  turbulent  disposition  of  the  Eph- 
raimites.  They  had  no  just  ground 
whatever  for  their  present  bitter 
crimination  of  Jephthah.  Their 
jealous  and  envious  spirit  towards 
Manas.seh,  was  the  only  cause  of  the 
injurious  charge,  and  violent  threat 
which  they  novv  uttered.  Although 
from  being  both  the  sons  of  Joseph 
they  were  nearer  akin  than  any  other 
of  the  tribes,  yet  between  none  other 
of  the  tribes  was  there  such  a  burn- 
ing spirit  of  rivalry  and  disafiection 
as  between  them.  The  conduct  of 
the  Ephraimites  on  this  occasion, 
compared  with  their  complaints  to 
Joshua,  and  their  hostile  atliiude  to- 
wards Gideon,  clearly  evinces  a  dis- 
position to  lord  it  over  the  other 
tribes,  with  an  authority  and  pre- 
eminence to  which  they  were  cer- 
tainly not  yet  entitled.  We  are  re- 
minded by  the  incidents  of  the  nar- 
rative, (1)  That  quarrels  between 
brethren  are  usually  most  bitter  and 
violent.  '  A  brother  offended  is 
harder  to  be  won  than  a  strong  city ; 
and  their  contentions  are  as  the  bars 
of  a  castle.'  (2)  They  who  have 
done  the  greatest  service  to  the  cause 
of  God,  are  not  secure  from  the 
greatest  insults,  even  sometimes  from 
the  pretended  friends  of  that  cau.se. 
The  most  spotless  characters  are 
often  the  chosen  marks  for  the  fangs 
of  envy  to  fasten  upon. 

2.  And  Jephthah  said  unto  them,,  &c. 
Jephthah's  answer,  at  once  firm  but 
temperate,  shows  that  their  charge 
was  as  false  as  malicious;  that  he 
had  called  them,  and  they  refused  to 
come.      The  greatest  boasters  and 


B.  C.  1143.] 


CHAPTER   XIL 


169 


them,  I  and  my  people  were  at 
great  strife  with  the  children  of 
Ammon  ;  and  when  1  called  you, 
ye  delivered  me  not  out  of  their 
hands. 

3  And  when  I  saw  that  ye  de- 
livered me  not,  I  ''put  my  life  in 


b  1  Sam.  19.  5,  and  28.  21.    Job  13 
U9.  109. 


14.    Ps 


loudest  pretenders  are  usually  the 
greatest  cowards  ;  and  they  who  are 
themselves  most  in  fault,  are  often 
prone  to  shield  Ihem.selves,  by  accus- 
ing the  innocent. ^I  and  my  peo- 
ple were  at  great  strife,  &c.  Heb.  '  I 
was  a  man  of  strife,  and  my  people, 
and  the  children  of  Ammon  greatly,' 
As  if  he  had  said,  '  Although  the 
quarrel  was  chiefly  between  us  Gile- 
adites  and  the  Ammonites,  and  not 
between  you  and  them,  yet  out  of  re- 
spect to  }^ou  as  brethren  and  confede- 
rates, 1  gave  you  an  invitation  to 
join  our  forces,  yet  you  declined.'  In 
reality,  therefore,  he  had  more  cause 
to  condemn  them  for  their  indiffer- 
ence to  the  fate  of  their  brethren, 
than  they  him  for  taking  the  field 
without  them.  Reason  is  very  apt 
to  forsake  those  who  renounce  right. 

IT  Ye  delivered  me  not  out  of  their 

hands.  That  is,  j'e  strove  not,  ye 
attempted  not,  ye  did  not  what  in  you 
lay,  to  deliver  me.  See  Note  on  Gen. 
37.  21.  It  is  not  to  be  supposed  that 
his  deliverance  and  success  were 
suspended  entirely  upon  their  efforts 
in  his  behalf. 

3.  I  put  my  life  in  my  hands.  Heb. 
IGi^  bekappi,  in  my  po2m.  A  strong 
orientalism,  implying,  '  I  risked  my 
life  in  a  seemingly  desperate  under- 
taking.' '  The  Hindoos  use  the  same 
figure ;  and  the  idea  seems  to  be  taken 
from  a  man  carrying  something  very 
15 


my  hands,  and  passed  over 
against  the  children  of  Ammon, 
and  the  Lord  delivered  them 
into  my  hand  :  wherefore  then 
are  ye  come  up  unto  me  this 
day,  to  fight  against  me  ? 

4  Then  Jephthah  gathered  to- 
gether all  the  men  of  Gilead, 
and  fought  with   Ephraim  :  and 


precious  in  his  handvS,  and  that  un- 
der circumstances  of  great  danger. 
When  a  son  who  has  been  long  ab- 
sent returns  home,  his  father  says, 
"  My  son  has  returned  from  the  far 
counlry  with  his  life  in  his  hand  ;" 
which  means,  he  has  passed  through 
many  dangers,  "Last  night  as  I 
went  home  through  the  place  of  evil 
spirits,  I  put  my  life  in  my  hands." 
"  The  other  day  in  passing  through 
the  forest,  I  put  my  life  in  ray  hands, 
for  the  beasts  were  near  to  me  in 
every  direction."  "  Danger!  truly 
so  ;  I  put  my  life  in  my  bosom."  "  O 
that  divine  doctor !  my  son  was  at 
the  point  of  death,  but  he  brought  his 
life  in  his  hand."  ' — Roberts.  The 
same  phrase  occurs  1  Sam.  19.  5, 
and  2!s.  21;  Job  13.  14;  Ps.  119.  109. 

IT  Wherefore  then  are  ye  come  up 

unto  me  this  day,  to  fight  against  me? 
If  God  was  pleased  to  give  me  the 
victory  without  you,  and  so  far  to 
make  use  of  me  for  his  glory,  why 
should  you  be  offended  1  Should  not 
your  resentment  rather  become  grati- 
tude, that  you  were  spared  both  labor 
and  danger  1  Have  you  any  reason 
I  to  fight  against  me  1  Is  it  not  in 
effect  to  sin  against  God,  in  whose 
hand  1  have  been  only  an  unworthy 
instrument  ? 

4  Then  Jephthah  gallvered  together, 
&c.  Finding  all  his  remon.strances 
vain,  and  the  Ephraimites  intent  upon 


170 


JUDGES. 


[B.  C.  1143. 


the  men  of  Gileatl  smote  Ephra- 
im,  because  they  said,  Ye  Gile- 
adites  "  are  fugitives  of  Ephraim 
among  the  Ephraimites,  and 
among  the  Manassites. 

6  And  the  Gileadites  took  the 
''passages   of  Jordan  before  the 

c  See  1  Sam.  25.  10.    Ps.  78.  9.    d  Josh. 
22.11.    ch.  3.  28,  and  7.  24. 

a  quarrel,  h^'e  was  prompted,  perhaps 
under  the  influence  of  undue  excite- 
ment, to  undertake  to  chastise  their 
insolence.  It  is,  at  any  rate,  extreme- 
ly difficult  to  justify  such  a  signal 
revenge,  though  it  be  admitted  that 
the  provocation  was  very  great.  Even 
good  men  often  lack  the  self-com- 
mand which  would  enable  them  to 
bear  with  becoming  calmness  the  in- 
gratitude and  calttmny  of  others,  and 
in  a  just  cause  are  apt  to  be  hurried 
on  by  their  passions  to  unwarrantable 
lengths. IT  Ye  Gileadites  are  fugi- 
tives of  Ephraim,  &c.  From  the 
ambiguity  of  the  original,  it  is  not 
easy  to  ascertain  precisely  where  the 
point  of  this  reproach  lies.  Accord- 
ing to  the  present  translation,  it  is  an 
insulting  intimation  that  the  Gilead- 
ites were  the  very  scum  and  refuse 
of  the  two  tribes  here  naentioned  ;  but 
the  following  may  be  proposed  as  a 
more  correct  rendering  of  the  He- 
brew ;  '  And  the  men  of  Gilead  smote 
Ephraim,  because  they  (the  Gilead- 
ites) said.  Ye  are  fugitives  of  Ephra- 
im;' i.  e.  a  mere  party,  a  remnant 
of  the  whole  tribe,  who  have  come 
hither  without  being  sent,  to  molest 
and  insult  us,  whereas  the  majority 
of  the  tribe  would  be  more  just  and 
generous  than  to  treat  us  in  this 
manner.     The  ensuing  words,  ^y53 

rwyr^  ya^  ti'^^ct^  y^va  GHad  bethok 

Ephrayim  bethok  Mcnasseh,  Gilead 


Ephraimites  :  and  it  was  so,  that 
when  those  Ephraimites  which 
were  escaped,  said,  Let  me  go 
over ;  that  the  men  of  Gilead 
said  unto  him,  Art  thou  an 
Ephraimite  ?  If  he  said.  Nay  ; 
6  Then  said  they  unto  him, 
Say  now  Shibboleth :  and  he 
said  Sibboleth  :  for  he  could  not 


was  intermediate  betvjecn  Ephraim 
and  Manasseh,  are  probably  to  be  en- 
closed in  a  parenthesis,  intimating 
that  Jephthah's  army  had  taken  a 
position  between  their  own  territory, 
and  that  of  Ephraim.  probably  at  the 
fords  of  the  Jordan,  in  order  to  cut 
off  their  retreat.  Accordingly  it  is 
.said  in  the  next  verse,  as  we  would 
translate  the  words,  '  I^or  the  Gilead- 
ites had  taken  the  passages  of  the 
Jordan,'  &c.  As  the  successive  com- 
panies of  the  Ephraimites  approach- 
ed the  banks  of  the  stream,  to  pass 
over  into  their  own  country,  we  sup- 
pose they  were  addressed  in  the  man- 
ner above  mentioned  by  the  Gilead- 
ites. Still  the  clause  is  one  of  very 
dubious  import. 

5.  Those  Ephraimites  tuhich  were 
escaped.  Heb.  O'^'liK  "'13''^&  pelite 
Ephrayim,  the  fv  gitives  of  Ephraim; 
precisely  the  same  phrase  with  that 
occurring  in  the  verse  above,  and 
confirming  the  interpretation  there 
given.  We  consider  the  drift  of  the 
writer  in  v.  5,  6,  to  be,  to  .state  in 
fuller  detail,  and  with  some  addi- 
tional particulars,  the  circumstances 
of  the  slaughter  mentioned,  v.  4, 

6.  Say  noio  Shibboleth;  and  he 
said  Sibboleth.  The  original  dilfers 
only  in  the  first  letter,  D  smncch,  in- 
stead of  a  sheen.  It  is  well  known 
that  several  nations  cannot  pro- 
nounce certain  letters.     The  sound 


B.  C.  1143.] 


CHAPTER  XII. 


171 


frame  to  pronounce  it  right. 
Then  they  took  him  and  slew 
him  at  the  passages  of  Jordan. 

of  tk,  so  familiar  to  English  organs, 
cannot  be  pronounced  by  the  people 
of  some  European  countries,  nor  by 
the  Persians,  though  a  common 
sound  among  the  Arabians.  To  this 
day,  many  of  the  German  Jews  can- 
not articulate  this  sound  in  reading 
iheir  own  Hebrew  Scriptures,  but 
substitute  ss,  as  baiss  for  baith,  a 
house,  bereshiss  lor  hcreshith^  the  be- 
ginning. It  has  been  remarked  also, 
that  sh,  which  is  entirel}'^  wanting  in 
many  languages,  is  of  peculiarly  dif- 
ficult pronunciation  to  persons  whose 
organs  have  not  in  childhood  been 
inured  to  it.  The  word  chosen  by 
the  Gideonites  as  a  test- word,  signi- 
fies ear  of  corn,  and  also  a  stream, 
and  was,  perhaps,  suggested  by  being 
the  name  of  the  object  immediately 
before  them,  the  river  on  the  banks 
of  which  they  stood.  '  Sibbolelh,'  on 
the  other  hand,  denotes  a  btirden,  and 
how  these  diflerent  objects  were  dis- 
tinguished in  the  pronunciation  of 
the  Ephraimites,  it  is  difficult  to  say. 
Differences  of  pronunciation,  how- 
ever, even  among  those  speaking  the 
same  language,  or  the  same  dialect, 
are  nothing  extraordinary.  In  later 
times,  Peter  was  easily  distinguished 
as  a  Galilean  in  Pilate's  hall  by  his 
pronunciation,  Mark.  14.  70,  and 
travellers  in  the  East  inform  us,  that 
the  Arabic  of  Cairo,  of  Aleppo,  and 
of  Bagdad,  is  so  different,  that  one 
who  has  made  himself  master  of  this 
language  in  one  of  these  cities,  can- 
not, without  great  difficulty,  under- 
stand or  be  understood  in  the  others. 
England  itself  offers  considerable  va- 
riety both  of  dialect  and  modes  of 


And  there  fell  at  that  time  of  the 
Ephraimites  forty  and  two  thou- 
sand. 

pronunciation,  and  so  probably  does 

every  other  country. Hi/e  coidd 

not  frame  to  pronou7i,ce  it  right.  Heb. 
p  ^2li)  X^^'^  l^b  lo  ydki'/i  ledabbtr 
ken,  he  did  not  direct  to  speak  it  so ; 
i.  e.  so  as  he  was  required.  The 
original  does  not  say  that  he  could 
not,  but  that  he  did  not ;  because, 
perhaps,  not  suspecting  the  design, 
he  may  have  uttered  it  rapidly  in  his 
usual  manner.  Still  the  present 
translation  is  by  no  means  a  bad  one. 
^A/id  slew  him.  The  predomi- 
nant usage  of  the  original  is  in  re- 
ference lo  that  kindof  slaughter  which 
was  common  in  the  case  of  animal 
victims  ofTeied  upon  the  altar;  i.  e. 
hy  cutting  the  throat,  jugulation;  as 
if  they  made  the  inability  of  the  or- 
gans of  speech  in  the  throat  to  utter 
certain  sounds,  a  pretence  for  putting 
them  to  death  in  this  manner.  In 
view  of  the  means  here  adopted  by 
the  Gdleadites  for  detecting  the  fugi- 
tives of  Ephraim,  we  can  scarcely 
fail  to  reflect  how  closely  they  re- 
semble those  tests  or  standards  of 
uniformity  in  religion,  which  under 
the  pretence  of  promoting  brotherly 
union  are  often  made  the  means  of 
persecution  and  exclusion.  "  Say 
nov/  Shibboleth  :"  say  exactly  as  we 
say,  hold  exactly  as  we  hold,  without 
the  liberty  to  vary  a  single  letter  in 
your  profession  of  faith,  or  we  can- 
not let  you  pass  for  a  Christian  at 
all.  May  God  teach  u,s  a  better  way 
of  communion,  a  more  comprehen- 
sive standard  of  truth  !  May  He 
give  us  at  once  the  spirit  of  a  sound 
mind,  and  the  feelings  of  a  charita- 
ble heart ! ^{  There  fell— forty  and 


172 


JUDGES 


[B.  C.  1137. 


7  And  Jephthah  judged  Israel 
six  years:  then  died  Jephthah 
the  Gileadite,  and  was  buried  in 
one  q/the  cities  of  Gdead. 

S  ^\  And  after  him  Ibzan  of 
Beth-lehem  judged  Israel. 

9  And  he  had  thirty  sons  and 


two  thousand.  Heb.  Q^Dmi  tl'^3>nii^ 
tj^iii  arbaim  ushenayim  aleph.  As 
the  Hebrew  mode  of  enumeration 
is  peculiar,  the  copulative  "l  va^l 
here  may  perhaps  imply  simply  ad- 
dition, so  that  the  sum  will  be  2,040 
instead  of  42,000.  At  the  last  cen- 
sus, Num.  26.  37,  the  whole  tribe  of 
Ephraim  only  amounted  to  32,500, 
compared  with  which  the  last  num- 
ber appears  far  too  great;  especially 
as  it  is  reasonable  to  believe  that  on- 
ly a  part  of  the  tribe  crossed  the  Jor- 
dan on  this  expedition. 

7.  Was  buried  in  o?ie  of  the  cities 
of  Gilead.  Heb.  nj^n  in3>n  bedre 
Gilad,  in  the  cities  of  Gilead.  A 
curious  specimen  of  Rabbinical  con- 
ceit and  of  the  not  uufrequent  st3de 
of  their  exposition,  is  afforded  in 
Rashi's  remarks  upon  these  words. 
From  him  we  learn  that  the  ancient 
Jewish  doctors  maintained  that  Jeph- 
thah, as  a  punishment  for  putting  his 
daughter  to  death,  was  visited  by  a 
disease  that  loosened  the  joints  of  the 
diifereni  limbs  and  members  of  his 
body,  and  caused  them  to  fall  ofTone 
after  another,  from  time  to  time,  as 
he  was  passing  to  and  fro  over  the 
country,  and  that  they  were  buried 
separately,  wherever  they  happened 
to  drop,  so  that  when  he  died,  it 
could  be  said,  from  this  general  dis- 
tribution of  his  members,  that  he  was 
'buried  in  the  cities  of  Gilead!'  But 
how  a  man  could  be  in  a  travelling 
condition,  while  his  body  wes  thus 


thirty  daughters  whom  he  sent 
abroad,  and  took  in  thirty  daugh- 
ters from  abroad  for  his  sons  : 
and  he  judged  Israel  seven  years. 

10  Then  died  Ibzan,  and  was 
buried  at  Beth-lehem. 

11  IT  And  after  him  Elon,  a 


falling  to  pieces,  is  a  part  of  the  sto- 
ry which  is  wisely  passed  over  in 
silence.  The  phraseology  is  doubt- 
less idiomatic,  the  plural  being  put 
for  the  singular,  as  Gen.  19.  29,  where 
Lot  is  said  to  have  dwelt,  '  in  the 
cities,'  i.  e.  in  one  of  the  cities.  So 
Jonah  1.  5,  the  sides  of  the  ship  ap- 
pears to  denote  o?ie  of  the  sides. 

8.  lb -an  of  Beth-lehem.  The  Beth- 
lehem here  mentioned,  if  we  may  be- 
lieve Josephus,  was  that  in  the  tribe 
of  Jndah,  and  not  that  in  Zebulun, 
of  which  see  Josh.  19.  5.  The  Jewish 
critics,  for  the  most  part,  consider 
this  Ibzan  to  have  been  the  .same  per- 
son with  Boaz,  spoken  of  in  the  book 
of  Ruth  ;  but  the  opinion  rests  upon 
conjecture  alone.  Nothing  memo- 
rable is  related  of  him  except  the 
circumstance  mentioned  in  the  next 
verse. 

9.  Had  thirty  so7is  and  thirty 
daughters.  Where  polygamy  was 
practised,  such  a  numerous  progeny 
is  not  surprising.  Parallel  instances 
in  modern  times  are  recited  in  abun- 
dance   by    eastern    travellers. 

IT  Whom  he  sent  abroad.  Or,  Heb. 
nSinn  ha'hutzdh,  out  of  doors.  That 
is,  disposed  of  in  marriage  to  other 
families.  Hence  the  Vulg.  para- 
phrastically,  but  not  incorrectly, 
'  Whom  he  sending  abroad  gave  to 
husbands;'  and  so  in  the  ensuing 
clause,  '  Took  wives  for  his  sons  of 
the  same  number,  bringing  them  in- 
to his  house.'     Ibzan's  lot,  in  this 


13.  C.  1130.] 


CHAPTER   XIII. 


173 


Zebulonite,  judged   Israel,  and 
he  judged  Israel  ten  years. 

12  And  Elon  the  Zebulonite 
died,  and  was  buried  in  Aijalon 
in  the  country  of  Zebulun. 

13  IT  And  after  him  Abdon  the 
son  of  Hillel,  a  Pirathonite, 
judged  Israel. 

14  And  he  had  forty  sons  and 
thirty  nephews,  that  ''rode  on 
threescore  and  ten  ass  colts : 
and  he  judged  Israel  eight  years. 

15  And  Abdon  the  son  of  Hil- 


respect,    contrasted   strikingly   with 
that  of  his  predecessor  Jephthah. 

14.  Thirty  nephews.  That  is,  grand- 
sons; Heb.  'D~'y2.  "^33  bene  banim, 
sons,  of  sons.  On  the  opulence  and  dig- 
nity implied  in  riding  upon  white 
asses,  see  ch.  5.  10,  and  10.  4. 

15.  In  the  mount  of  the  Amalckites. 
For  a  probable  account  of  the  reason 
why  this  place  was  so  called,  see  on 
ch.  5.  14.  It  does  not  appear  certain 
that  any  thing  remarkable  took  place 
in  the  civil  state  of  the  Israelites, 
during  the  time  of  these  latter  judges, 
though  Lightfoot  supposes,  with 
some  plausibility,  that  the  forty 
years'  oppression  of  the  Phili.stines 
commenced  in  the  days  of  Elon  the 
Zebulonite,  and  was  gradually  wax- 
ing more  and  more  severe  through 
the  subsequent  administrations.  Pre- 
vious, however,  to  the  birth  of  Sam- 
son, iihad  not  gained  sufficient  head 
to  make  it  worthy  of  particular  re- 
cord in  the  inspired  narrative.  But 
it  has  been  well  remarked,  that  the 
happiest  life  of  individuals,  and  the 
happie-st  .slate  of  society,  is  that  which 
affords  the  fewest  remarkable  events. 
The  people,  in  the  main,  enjoyed 
peace  without,  and  freedom  from 
discord  and  sedition,  though  still  the 

15* 


lei  the  Pirathonite  died,  and  was 
buried  in  Pirathon  in  the  land 
of  Ephraim,  'in  the  mount  of 
the  Amalekites. 

CHAPTER   XIII. 

AND  the  children  of  Israel 
"  did  evil  again  in  the  sight 
of  the  Lord  ;  and  the  Lord  de- 
livered them  ''into  the  hand  of 
the  Philistines  forty  years. 

'  ch.  5.  10,  and  10.  4.  < ch.  3. 13,  27,  and 5. 
14.  a  ch.  2.  11,  and  3.  7.  and  4.  1,  and  6.  1, 
and  10.  C.  i^  1  Sam.  12.  9. 


leaven  of  their  idolatrous  propensi- 
ties was  secretly  working  and  pre- 
paring them  for  new  troubles  in  the 
end.  As  to  these  several  judges,  the 
principal  fact  mentioned  in  regard  to 
each  is,  that  he  lived,  acted  as  judge, 
and  died.  Death,  the  lot  of  man,  at 
last  claims  his  due  of  the  great  and 
the  good,  and  whatever  else  we  may 
hear  of  any  man,  we  are  sure  to  hear 
one  thing— that  he  died:  unless  in- 
deed our  own  departure  hence  anti- 
cipates his. 


CHi\PTER  XIII. 
1.  Did  evil  again-  Heb.  I&'^D'^ 
mffi3>i  yosiphu  laaseth,  added  to  com- 
mit ;  i.  e.  by  apostatizing  from  God's 
pure  worship  and  falling  into  idola- 
try.     See  on  ch.  3.  7,  and  6.  11,  and 

10.  6. IT  Delivered  them   into  the 

hand  of  the  Philistines  forty  years. 
This  period  is  not  to  be  understood 
as  con.stituting  an  interregnum  be- 
tween Abdon  and  Samson,  for  this 
would  not  consist  with  the  chronolo- 
gy given  1  Kings,  G.  1,  or  with  the 
intimation  v.  5  below,  that  the  Israel- 
ites were  already  suffering  under  the 
rod  of  the  Philistines  when  Samson 
was  raised  up  for  a  deliverer.  The 
probability  is,  as  Samson  is  said  to 


174 


JUDGES. 


[B.  C.  1161. 


2  IT  And   there  was  a  certain  I  appeared  unto  the  woman,  and 
man  of  '  Zorah,  of  the  family  of    said  unto  her,  Behold,  now,  thou 
the   Danites,  whose   name  was 
Manoah ;    and     his    wife    was 
barren,  and  bare  not. 

3  And  the  ^  angel  of  the  Lord 


c  Josh.  19.  41. 
13,  '^8,  31. 


d  ch.  6.  12.     Luke  1.  1), 


have  'judged  Israel  twenty  years  in 
the  days  of  the  Philistines,^  i.  e.  dur- 
ing the  period  of  their  ascendency, 
that  the  other  twenty  is  to  be  taken 
out  of  the  times  of  the  previous 
judges,  which  wiJl  carry  us  up  at 
least  to  the  time  of  Elon,  as  suggest- 
ed by  Lightfool,  ch.  12.  15,  for  the 
commencement  of  their  oppres.sion. 
In  order  to  gain  a  still  fuller  view  of 
the  chain  of  events  here  recorded  we 
must  revert  back  to  ch.  10.  G,  7,  where 
it  is  said  that  the  Lord  was  angry 
with  his  people,  '  and  sold  them  into 
the  hands  of  the  Philistines  and  into 
the  hands  of  the  children  of  Amnion.' 
Of  these  two  servitudes,  the  last,  with 
the  deliverance  from  it  by  Jephthah, 
is  treated  first.  This  occupies  the 
two  preceding  chapters.  Having 
dispatched  that,  the  historian  now 
returns  back  and  takes  up  the  history 
of  the  other  oppression,  and  brings  it 
down  to  the  death  of  Samson. 

2.  A  certain  man  of  Zora.  Of  the 
city  of  Zora  ;  a  town  in  the  tribe  of 
Judah,  but  afterwards  given  to  Dan, 
being  situated  near  the  confines  of 

each  tribe.     Josh.  15.  33. "^  Of  the 

family  of  the  Danites.  That  is,  of 
the  tribe  of  Dan.  The  word  is  pro- 
perly a   collective  singular  for  the 

plural. IT  Wasbarreji  and  bare  not. 

An  emphatic  repetition  in  varied 
phrase,  of  frequent  occurrence  in  the 
sacred  writers.  Thus  Gen.  11.  30, 
'  But  Sarai  was  barren  ;  she  had  no 


art  barren,  and  bearest  not :  but 
thou  shalt  conceive,  and  bear  a 
son, 

4  Now    therefore    beware,    I 
pray  thee,  and  "^  drink  not  wine, 

e  ver.  14.     Num.  C.  2,  3.     Luke  1.  15. 


child.'  John  1.  3,  'All  things  were 
made  by  him,  and  without  him  was 
not  any  thing  made  that  was  made.' 
V.  20,  'And  he  confessed,  and  denied 
not.'  'If  Manoah's  wife  had  not 
been  barren,  the  angel  had  not  been 
sent  to  her.  Afflictions  have  this  ad- 
vantage, that  they  occasion  God  to 
show  that  mercy  to  us,  whereof  the 
prosperous  are  incapable.'   Bf.  Hall. 

3.  The  angel  of  the  Lord.  The 
uncreated  angel,  the  Angel  Jeho- 
vah, so  often  spoken  of  in  the  pre- 
ceding narrative,  and  who  appeared 
to  Moses,  to  Joshua,  to  Gideon,  and 
others.  Evidence  of  this  will  dis- 
close itself  as  we  proceed. 

4.  Beware — drink  not  wine,  &c. 
As  the  child,  whose  birth  was  now 
announced,  was  to  be  a  Nazarite  froni 
the  womb,  the  mother  herself  was  to 
be  sulijected  to  the  law  of  the  Naza- 
rites,  that  the  sanctification  of  her  son 
might  commence  from  herself.  She 
must,  during  the  period  of  gestation 
and  nursing,  abstain  from  wine  and 
every  inebriating  liquor,  and  all 
kinds  of  forbidden  food.  Things 
that  would  be  lawful  at  another  time, 
were  to  be  refrained  from  now.  The 
nourishment  of  her  child  would  par- 
take of  the  qualities  of  her  own,  and 
this  future  deliverer  of  Israel  must 
be  in  the  strictest  manner  and  through 
every  period  an  example  of  separa- 
tion and  consecration  to  God.  As  it 
was  designed  also  that  he  should  be  a 


B.C.  1161.] 


CHAPTER  XIII. 


175 


nor  strong  drink,  and  eat  not 
any  unclean  thing  : 

5  For  lo,  thou  shalt  conceive, 
and  bear  a  son  ;  and  no  "^  razor 
shall  come  on  his  head  :  for  the 

f  Num.  6.5.     1  Sam.  1  11. 

person  of  superhuman  strength,  there 
«as  perhaps  a  fitness  in  the  mothers 
temperance  as  a  natural  means  to 
produce  this  result,  though  a  mira- 
culous agency  was  requisite  over 
and  above  all  other  means  whatever. 
'  The  mollier  must  conceive  the  on- 
ly giant  of  Israel,  and  yet  must  drink 
but  water;  neither  must  the  child 
touch  any  other  cup.  Never  wine 
made  so  strong  a  champion  as  water 
did  here.  He  that  gave  that  power 
to  the  grape,  can  give  it  to  the  stream. 
O  God,  how  justly  do  we  raise  our 
eyes  from  our  tables  unto  thee,  which 
canst  make  water  nourish  and  wine 

enfeeble  us!'   Bp.  Hall. VEai  not 

any  unclean  thing.  Unclean  meats 
were  forbidden  to  all  Israelites  at  all 
times ;  but  especialUj  and  pre-emi- 
nently so  to  tiie  Nazarite,  Lev.  II.  I- 
47.  It  was  perhaps  solely  for  this 
reason  thai.the  precept  was  repeated 
at  I  his  time  and  on  this  occa.sion  ; 
though  Scott  supposes,  not  unrea- 
sonably, that  the  distinction  of  meals 
was  not  strictly  ob.served  at  this  time, 
as  otherwise  she  would  scarcely  have 
needed  such  caution. 

5.  No  razor  shall  come  on  his  head. 
Hcb.  1B-I  5y  niiS"!  yaaliih  al  roslw, 
shall  go  up  on  his  head.  The  hair  of 
Lis  head  shall  neither  be  shorn  nor 
shaven.     Of  this  part  of  the  Naza- 

rite's  vow,  see  on  Num.  6. IT  For 

ilic  child  shall  he  a  Nazaritt  unto  God 
from  the  womb.  For  a  full  account 
of  this  peculiar  feature  of  the  Mo- 
saic institute,  see  on  Num  G — Ori- 


child  shall  be  ^a  Nazarite  unto 
God  from  the  womb :  and  he 
shall  ''  begin  to  deliver  Israel  out 
of  the  hand  of  the  Philistines. 

K  Num.  6.  2.    h  See  1  Sam.  7.  13.    2  Saiu. 
8.  I.     1  Chron.  IS.  1. 


cntal  usage  at  the  present  day  affords 
a  striking  parallel  to  what  is  here 
recorded.  'AH  who  are  married  in 
the  East,'  says  Mr.  Roberts,  '  have  an 
intense  desire  for  children.  It  is  con- 
sidered disgraceful,  and  a  mark  of 
the  displeasure  of  the  gods,  to  have 
a  childless  house.  Under  these  cir- 
cumstances, husbands  and  wives  per- 
form expensive  ceremonies  ;  and  vow 
that  should  the  gods  favor  them  with 
a  son,  '  no  razor  shall  come  upon  his 
head,'(i.  e.  except  upon  the  'corners,') 
until  he  shall  be  ten  or  twelve  years 
of  age.  In  all  schools,  boys  may  be 
seen  with  elf-locks  of  ten  or  twelve 
years'  standing,  giving  a  testimony 
to  the  solicitude,  superstition,  and 
affection  of  the  parents,  and  a  me- 
morial of  the  favor  of  the  gods. 

ITi/e  shall  begin  to  ddloer  Israel.  This 
intimated  that  Israel's  oppre.svion 
should  endure  long;  for  deliverance 
from  it  was  not  so  much  as  to  begin, 
not  even  the  first  step  to  be  taken, 
till  this  child,  now  unborn,  should 
grow  up  to  years  of  maturity  and  be- 
come capable  of  undertaking  it.  And 
even  then  he  was  not  to  complete  the 
deliverance  ;  he  was  only  to  begin  it ; 
for  the  yoke  of  the  Philistines  was 
not  fully  shaken  off  the  neck  of  Is- 
rael till  the  time  of  David.  Thus 
'  God  carries  on  his  work  gradually, 
and  by  several  hands.  One  lays  the 
foundation  of  a  good  work,  another 
builds,  and  perhaps  a  third  brings 
forth  the  top-stone.'  Henry.  Christ 
on  the  other  hand,  the  grea'i  counter- 


176 


JUDGES. 


[B.  C.  1161 


6  IT  Then  the  woman  came  and 
told  her  husband,  saying,  'A  man 
of  God  came  unto  me,  and  his 
''  countenance  ivas  like  the  coun- 
tenance of  an  angel  of  God,  very 
terrible :  but  I  '  asked  him  not 
whence  he  loas,  neither  told  he 
me  his  name : 

7  But  he  said  unto  me,  Behold, 

i  Deut.  33.  1.    1  Sam.  2.  27,  and  9. 6.     1 

Kings  17.  24.     k  Matt.  28.  3.    Luke  9.  29. 
Acts  6.  15.    1  ver.  17,  18. 


part  of  Samson,  both  begins  and  per- 
fects his  people's  salvation  ;  he  is  at 
once  the  Author  and  Finisher  of 
faith. 

6.  A  man  of  God.  So  called  be- 
cause he  appeared  in  human  form, 
leading  her  to  suppose  him  merely  a 
prophet  sent  from  God.  So  afterwards 
T.  8,  10,  11.  She  seems,  however,  to 
have  had  a  strong  suspicion  that  he 
was   something  more  than  human. 

'WVery  terrible.   Rather,  perhaps, 

venerable,  awful,  full  of  majesty ; 
such  as  at  once  to  inspire  the  deep- 
est respect  and  reverence ;  so  that 
according  to  every  idea  she  could 
form  on  the  subject,  his  countenance 
very  much  resembled  that  of  an  an- 
gel. 

8.  Let  the  man  of  God — come  again 
unto  us,  and  teach  us,  &c.  Josephus 
represents  the  second  appearance  of 
the  angel  as  essential  to  Manoah's 
peace  of  mind,  as  his  excessive  at- 
tachment to  his  wife  made  him  jeal- 
ous of  her  conversation  with  a  stran- 
ger. But  the  narrative  contains  no- 
thing to  warrant  such  an  insinuation 
On  the  other  hand,  his  request  ap- 
pears to  have  been  prompted  by  a 
strong  faith  and  a  high  esteem  of  the 
promised  blessing,  and  a  sincere  de- 
sire to  rcceiye  farther  intimations  of 


thou  shalt  conceive,  and  bear  a 
son  ;  and  now  drink  no  wine 
nor  strong  drink,  neither  eat  anj 
unclean  thing  :  for  the  child 
shall  be  a  Nazarite  to  God  from 
the  womb  to  the  day  of  his  death. 
8  M  Then  Manoah  entreated 
the  Lord,  and  said,  O  my  Lord, 
let  the  man  of  God  which  thotj 
didst  send  come  again  unto  us, 
and  teach  us  what  we  shall  do 
unto  the  child  that  shall  be  born. 


duty.  He  may  have  thought  it  pos- 
sible, too,  that  his  wife's  joy  for  the 
promise  should  have  made  her  forget 
some  part  of  the  charge  which  the 
angel  connected  with  it.  On  this 
point  he  would  be  fully  informed ;  he 
dreads  the  possibility  of  a  mistake. 
'  When  I  see  the  strength  of  Ma- 
noah's faith,  I  marvel  not  that  he  had 
a  Samson  to  his  son  ;  he  saw  not  the 
messenger,  he  heard  not  the  errand, 
he  examined  not  the  circumstances  ; 
5'et  now  he  takes  thought,  not  whethci 
he  .should  have  a  .son,  brit  how  he 
shall  order  the  son  which  he  mu.sf 
have.  Zecharias  had  the  .same  mes- 
.■^age,  and  craving  a  sign  lost  tire 
voice  wherewith  he  craved  it:  Ma- 
noah seeks  no  sign  for  the  promisf>, 
but  counsel  for  himself  Happy  are 
they  that  have  not  seen,  yet  believed  : 
true  faith  takes  all  for  granted,  yea, 
for  performed,  that  is  promised ' 
Bp.  Hall.  The  petition  of  Manoah 
reminds  us  also  that  the  care  of  chil- 
dren is  a  great  concern,  and  that  tho^e 
who  have  the  parental  relation  in 
prospect  can  make  no  more  suitable 
prayer  at  the  throne  of  grace  than 
that  of  the  pious  I>anite  on  this  occa- 
sion. Who  upon  the  eve  of  becom- 
ing parents  have  not  need  to  say, 
as  sasd  Manoah,   '  Teach  us  what 


B.C.  1161.] 


CHAPTER  XIII. 


177 


9  And  God  hearkened  to  the 
voice  of  Manoah  ;  and  the  angel 
of  God  came  again  unto  the  wo- 
man as  she  sat  in  the  field  :  but 
Manoah  her  husband  was  not 
with  her. 

10  And  the  woman  made  haste, 
and  ran,  and  showed  her  hus- 
band, and  said  unto  him,  Behold, 
the  man  hath  appeared  unto  me, 


we  shall  do  to  the  child  that  shall 
be  born.' 

9.  And  God  /tearkeiied — and  the 
angel  of  God  came  again.  The 
phraseology  here  is  worthy  of  notice. 
The  sacred  writer  does  not  say, 'And 
God  hearkened  to  the  voice  of  Ma- 
noah, and  sent  his  angel,'  but  'God 
hearkened  to  the  voice  of  Manoah, 
and  the  angel  of  God  came  again,' 
implying  that  it  was  the  God  who 
hearkened  to  the  voice  of  his  servant 
that  came  in  the  person  of  his  Son. 
He  perhaps  appeared  to  Manoah's 
wife  a  second  lime  rather  than  to 
Manoah  himself,  because  she  was 
more  especially  interested  both  in  the 
ble.^^sing  and  the  charge  than  he  was. 
He  may  also  have  had  other  reasons 
unknown  to  us.  The  divine  conde- 
scension in  granting  a  repetition  of 
the  visit  is  too  striking  to  be  over- 
looked. How  clearly  does  it  prove 
that  nothing  is  more  acceptable  to 
God,  than  a  sincere  desire  to  know 
our  duty,  and  that  sooner  than  our 
prayers  to  that  effect  shall  go  unan- 
swered, a  heavenly  messenger  shall 
be  sent  for  our  instruction.  But 
thanks  be  to  God,  with  the  Bible  and 
the  Holy  Spirit  for  our  guides  we 
have  no  need  of  angelic  instructions 
to  direct  us  what  to  do. 

10.  Andy  the  v:oman  made  haste  and 
ran.,   &c.     Doubtless  after  humbly 


that  came  unto  me  the  other  day. 

11  And  Manoah  arose,  and 
went  after  his  wife,  and  came  to 
the  man,  and  said  unto  him,  Art 
thou  the  man  that  spakest  unto 
the  woinan  ?    And  he  said,  I  am. 

12  And  Manoah  said,  JNow  let 
thy  words  come  to  pass.  How 
shall  we  order  the  child,  and 
Jiow  shall  we  do  unto  him  '' 


entreating  the  messenger  to  stay,  and 
obtaining  his  consent.  Those  who 
have  met  with  a  refreshing  visit  from 
God  cannot  but  instinctively  exclaim, 
'Return,  O  God  of  hosts,  return;'  and 
when  the  favor  is  granted,  how  ar- 
dently do  they  long  that  those  who 
are  near  and  dear  to  them  may  also 
share  in  the  comfort  and  sweetness 
of  their  divine  communion.  "What 
is  the  fellowship  of  husbands  and 
wives  if  it  extend  not  to  a  mutual 
communication  of  each  other's  reli- 
gious experience,  of  their  hopes  and 
fears,  joys  and  sorrows  "? 

12.  Let  thy  words  come  to  pass. 
This  clause,  as  it  reads  in  our  trans- 
lation, is  simply  the  expression  of  an 
earnest  wish,  that  the  promise  gra- 
ciously made  to  his  wife  may  be  ful- 
filled. It  is  a  kind  of  pious  amen  to 
the  angel's  previous  announcement ; 
and  this  was  probably  his  real  feel- 
ing ;  but  the  Heb.  may  properly  be 
rendered,  '  and  now  thy  words  shall 
come  to  pass,'  intimating  his  most 
implicit  confidence  in  the  promise. 
'  Lord,  I  lay  hold  upon  what  thou 
hast  said,  and  depend  upon  it  with 

the  most  unwavering  assurance.' 

^IIoio  shall  we  order  the  child,  and  how 
shall  we  do  unto  hivi  ?  Heb.  '  what 
shall  be  the  rule,  prescription,  insti- 
tution ,(t:tlL"?3  mishpot,)  in  regard  to 
the  child,  and  what  our  doing  (incy^a 


178 


JUDGES. 


[B.  C.  1161. 


13  And  the  angel  of  the  Lord 
said  unto  Manoah,  Of  all  that  I 
said  unto  the  woman,  let  her 
beware. 

14  She  may  not  eat  of  any 
thiiKj  that  Cometh  of  the  vine, 
"neither  let  her  drink  wine  or 
strong  drink,  nor  eat  any  unclean 
thing  :  all  that  I  commanded  her 
let  her  observe. 

ni  ver.  4. 

maasehu,)  towards  him  1'  That  is, 
"what  shall  be  his  training  1  how  shall 
we  educate  him  1  The  former  term, 
which  is  usually  translated  ji/^Zg-wietti 
or  ordinance,  seems  to  imply  the  di- 
vine disposition  or  purpose  in  regard 
to  the  child,  and  the  latter  the  proper 
mode  oi  executing  or  accomplishing  \i 
on  their  part.  Though  the  literal 
rendering  of  inr.'2>?2  is  his  v:ork,  or 
doing,  yet  the  import  is  obviously 
what  is  done  to  or  towards  Mm,  just 
as  in  Gen.  50.  4,  the  phrase,  '  days  of 
his  mourning,'  means  the  days  of 
mourning  for  him.  So  also  Job  41. 
9.  '  The  hope  of  him  (the  leviathan) 
is  vain,'  i.  e,  the  hope  of  taking  him. 
13.  And  the  angel  of  the  Lord  said, 
&c.  It  might  seem  at  first  view  that 
the  angel's  answer  was  not  pertinent 
to  the  question.  Manoah  inquired 
what  conduct  they  should  observe  in 
regard  to  the  child  ;  the  angel  in  his 
reply  merely  reiterates  the  charge  he 
had  before  given  in  respect  to  the 
mother.  In  explanation  we  may  re- 
mark, that  the  child  to  be  born  Avas 
to  be  a  Nazarite,  set  apart  and  conse- 
crated to  God.  Until  the  period  of 
his  birth,  therefore,  and  white  at  the 
breast,  she  was,  for  his  sake,  to  ab- 
stain from  all  the  things  inhibited 
above.  But  if  it  was  solely  for  the 
child's  sake  that  these    commands 


15  IF  And  Manoah  said  unto 
the  angel  of  the  Lord,  I  pray 
thee,  "  let  us  detain  thee,  until 
we  shall  have  made  ready  a  kid 
for  thee. 

16  And  the  angel  of  the  Lord 
said  unto  Manoah,  Though  thou 
detain  me,  I  M'ill  not  eat  of  thy 
bread :  and  if  thou  wilt  offer  a 
burnt-offering,  thou  must  offer  it 

n  Gen.  18.  5.     ell.  6.  18. 


were  laid  upon  her,  the  inference 
would  be  very  fair,  that  he  also  was 
to  be  taught  to  govern  himself  by  the 
same  rules,  and  it  was  the  duty  of 
his  parents  to  see  that  this  was  the 
case.  In  fact  it  was  this  that  consti- 
tuted the  very  essence  of  his  Naza- 
rite state.  The  directions,  therefore, 
relative  to  the  child  were  really  in- 
volved in  those  that  had  respect  to 
the  mother,  and  it  would  require  no 
far-fetched  construction  so  to  under- 
stand them.  The  divine  injunctions 
are  not  always  given  in  the  most  di- 
rect form,  but  to  a  heart  rightly  dis- 
posed, they  are  always  intelligible. 

15.  Until  we  sJiall  liave  made  ready 
a  kid  for  thee.  Heb.  ^''35^  Icpaneka, 
before  thee.  Not  yet  aware  of  the 
true  character  of  his  visitor,  Manoah 
proposed  this  as  an  act  of  hospitality. 

IG.  I  icill  not  eat  of  thy  bread.  As 
the  proffer  of  Manoah  was  to  serve 
up  for  the  angel  a  dish  of  kid's  flesh, 
the  term  '  bread  '  here  must  be  taken 
with  some  latitude  to  signify  food  in 
general ;  a  sense  \vhich  it  evidently 
bears,  2  Kings  6.  22,  23;  Matt.  6.  11. 

IT  A7id  if  thou  wilt  offer  a  burnt- 

offa'ing.  Rather,  '  but  if  thou  wilt 
ofler,'  &c.  To  us  this  part  of  the  an- 
gel's answer  seems  to  be  made,  not 
so  much  to  what  Manoah  actually 
said,  as  to  what  he  was  inwardly  re- 


B.  C.  1161.] 


CHAPTER  XIII. 


179 


unto  the  Lord.  For  Manoah 
knew  not  that  he  ivas  an  angel 
of  the  Lord. 


volv'ing  in  his  own  mind.  If  we 
mistake  not,  he  had  by  this  time  be- 
gun to  entertain  suspicions  that  the 
personage  with  whom  he  was  con- 
versing was  truly  divine  ;  and  if"  so, 
he  could  not  but  be  aware  thai  a  sa- 
crificial offering  was  a  more  suitable 
expression  of  the  sentiments  with 
which  he  ought  to  regard  him,  than 
a  common  meal ;  and  as  the  tradition 
of  Gideon's  olfering  under  similar 
circumstances  at  a  former  period, 
and  the  manner  of  his  reception,  had 
doubtless  come  down  to  him,  he  ap- 
pears to  have  been  at  this  tihie  wa- 
vering in  his  own  mind,  like  his  re- 
nowned predecessor,  as  to  what 
should  be  the  real  character  of  the 
oOering  that  he  now  proposed  to 
make.  The  angel  perceiving  this, 
answers  him  accordingly.  He  does 
not  forbid  him  to  present  a  burnt- 
offering,  but  he  would  have  him  do 
it  intelligently;  he  would  have  him 
assured  as  to  the  true  character  of 
the  object  of  his  worship.  In  saying, 
'If  thou  wilt  offer  a  burnt-offering, 
ihou  must  offer  it  unto  the  Lord,'  he 
does  not  deny  that  he  was  himself 
Jehovah,  or  intimate  that  he  would 
decline  the  honor  which  Manoah 
intended,  any  more  than  our  Saviour 
would  intimate  that  he  was  not  good, 
when,  being  addres.sed  by  the  title 
'  good  master,'  he  replied,  '  there  is 
none  good  but  God.'  In  both  cases 
his  answer  has  reference  to  the  stale 
of  mind  of  the  speaker,  or  to  the  lig/U 
in  which  they  regarded  him.  Here 
he  merely  intended  to  say,  that 
though  he  might  offer  him  a  common 
meal  as  a  man,  yet  it  would  not  do 


17  And  Manoah  said  unto  the 
angel  of  the  Lord,  What  is  thy 
name,    that   when   thy  sayings 


to  ofier  him  a  sacrifice  as  such,  or 
while  he  was  not  in  possession  of 
full  evidence  that  the  being  he  thus 
proposed  to  honor  was  indeed  divine. 
This  evidence  he  had  not  yet  gained, 
and  therefore  it  isimmediately  added, 
'  For  Manoah  knew  not  (had  not  a 
clear  conviction)  that  it  wasan  angel 
(rather,  the  angel)  of  the  Lord;'  i.  e. 
the  Angel-Jehovah  ;  but  he  was  soon 
to  be  assured  that  he  was.  The 
whole  address  of  the  angel  appears 
to  be  Iramed  with  reference  to  the 
manifestation  which  he  was  just 
about  to  make. 

17.  What  is  thy  name  7  Heb. 
^yz'iD  "iJa  ird  shcmeka,  who  is  thy 
7iame7  Name,  in  reference  to  the 
Supreme  Being,  is  in  Scripture  style 
very  much  the  same  as  nature ;  and 
we  suppose  this  to  be  the  real  drift 
of  Manoah's  question,  to  learn  the 
nature,  the  essential  character  of  the 
mysterious  being  whom  he  address- 
ed ;  for  that  he  regarded  him  as  a 
superhuman  personage  cannot,  we 
think,  be  doubted  from  an  attentive 
examination  of  the  passage.  At  any 
rate,  the  answer  of  the  angel,  as  we 
shall  see,  was  adapted  to  such  a  scope 
in  Manoah's  interrogation.  That  he 
was  prompted  by  somewhat  of  an  un- 
hallowed curiosity  in  making  the 
inquiry  is  indeed  supposed  by  many 
commentators,  but  we  see  nothing  in 
the  text  to  warrant  it.  On  the  other 
hand,  we  know  no  reason  to  doubt 
that  he  was  really  actuated  by  the 
motive  assigned,  a  disposition  to  ren- 
der him  due  honor  and  thanks  when 
the  promise  should  be  fulfilled. 

18.  Why  askest  ihou  thus  after  my 


180 


JUDGES 


[B.  C.  1161. 


come  to  pass,  we  may  do  thee 
honor  ? 
18  And  the  an^el  of  the  Lord 


name,  seeing  it  is  secret  7  This  has 
at  lirst  blush  the  air  of  a  rebuke  for 
putting  such  a  question  ;  but  compar- 
ing it  with  what  follows  we  imagine 
it  is  such  in  appearance  only.  A  re- 
buke supposes  something  criminal 
or  censurable  in  him  who  is  the  sub- 
ject of  it.  But  what  oflence  could 
attach  to  a  respectful  and  reverential 
question  of  this  kind  1  Why  was  the 
mere  secresy  of  the  name  a  reason  for 
its  not  being  asked]  "Was  it  not  in 
fact  for  this  very  reason  that  he  did 
ask  itl  We  admit,  indeed,  that  if 
Manoah  had  been  previously  inform- 
ed that  the  name  was  ineffable — that 
it  was  designed  to  be  kept  a  prolbund 
secret — he  would  have  been  guilty 
of  high  presumption  in  demanding 
it.  But  we  see  no  evidence  of  this  in 
any  part  of  the  sacred  text,  and  con- 
clude therefore  that  the  angel  made 
■use  of  this  interrogative  form  of 
speech  merely  in  order  to  introduce 
in  the  most  suitable  and  impressive 
manner  the  declaration  that  follows, 
constituting  the  real  point  of  his  re- 
ply. '  It  is  secret;' — or  rather  as  in 
the  margin,  '  It  is  wonderful,'  for  so 
the  original  ("'i^bD  P^li,)  properly 
implies,  and  so  it  is  expressly  ren- 
dered, Is.  9.  G,  '  His  name  shall  be 
called  Wonderful  {^\'C  peU) ;  i.  e.  his 
nature,  his  character,  shall  be  won- 
derful;  properly  implying  that  kind 
of  wonder  which  is  the  natural  effect 
of  miracles,  of  marvellous  and  super- 
human works.  In  apparently  declin- 
ing, therefore,  to  reveal  his  name,  he 
does  in  fact  make  known  one  of  his 
most  august  and  glorious  lilies,  one 


said  unto  him,  °  Why  askest  thoii 
thus  after  my  name,  seeing  it  is 
secret  ? 


0  Gen.  32.  29. 


which  went  far  towards  conveying 
an  idea  of  the  divine  attributes  of  his 
nature,  and  one  which  was  therefore 
eminently  appropriate  to  the  drift  of 
Manoah's  question.  The  implica- 
tion probably  is,  '  You  have  scarcely 
any  real  occasion  to  inquire  as  to 
my  name  (nature)  ;  it  is  obvious 
from  the  words,  promises,  and  ac- 
tions already  witnessed  and  yet  fur- 
ther to  be  displayed,  that  I  am,  and 
am  therefore  to  be  called  Peli,  the 
Admirable  One,  the  great  Worker  of 
wonders,  the  Master  of  miracles' 
The  original  ^n'^'D  has  the  form  of  a 
proper  name,  but  the  force  of  an  ap- 
pellative. Whether  he  fully  under- 
stood its  entire  import,  is  perhaps  to 
be  doubted;  but  whether  he  did  or 
not,  the  declaration  is  to  us,  con- 
sidered in  one  point  of  view,  im- 
mensely important;  for  by  a,ssuming 
a  title  which  unquestionably  belongs 
to  the  promised  Messiah,  he  identifies 
himself  with  that  divine  personage, 
and  consequently  puts  it  beyond  a 
doubt  who  it  is  that  is  meant  by  the 
term  '  Angel,'  or  'Angel  of  the  Lord,' 
so  frequently  occurring  in  the  Old 
Testament  Scriptures,  in  connection 
with  miraculous  appearances  and 
revelations.  It  is  plain  that  it  is  no 
other  than  the  Angel-Jehovah,  so 
emphatically  alluded  to  in  Ex.  23. 
20,  21,  '  Behold  1  send  an  Angel  ba- 
fore  thee,  to  keep  thee  in  the  way, 
and  to  bring  thee  into  the  place  which 
I  have  prepared.  Beware  of  him, 
and  obey  his  voice,  provoke  him 
not ;  for  he  will  not  pardon  your 
transgressions;    for  viy  name    is  in 


B.C.  1161.] 


CHAPTER  XIII. 


181 


19  So  Manoah  took  a  kid,  with 
a  meat-offering,  ^  and  offered  it 
upon  a  rock  unto  the  Lord  ;  and 
the  anyel  did  wondrously,  and 
Manoah  and  his  wife  loolied  on. 

20  For  it  came  to  pass,  when 
the  flame  went  up  toward  heav- 
en from  off  the  altar,  that  the 
angel  of  the  Lord  ascended 
in  the  flame  of  the  altar,  and 
Manoah  and  his  wife  looked  on 

P  ch.6.  19,20. 


him ;'  i.  e.  my  caUire  is  in  him  ;  he 
possesses  true  and  essential  divinity. 
TJie  exalted  character,  therefore, 
which  he  claimed  by  the  assumption 
of  this  title,  he  proceeded  to  display 
still  more  fully  in  the  incident  that 
followed. 

19.  Manoah  look  a  kid — and  offered 
it,  &c.  He  had  by  this  time  become 
so  far  satisfied  as  to  the  real  charac- 
ter of  his  guest,  that  he  no  longer 
doubted  in  what  manner  to  express 
his  grateful  and  reverential  feelings 
towards  him.  He  determines  to  do 
this  by  oflering  the  kid  as  a  holocaust 
accompanied  with  the  usual  meal  or 
flour-otfering,  (erroneously  rendered 
'  meat-offering,')  which  the  law  pre- 
scribed. For  this  purpose  he  selects 
a  rock,  as  did  Gideon  upon  a  like  oc- 
casion, ch.  6.  20.  21,  instead  of  an 
altar.  Large  ma.>.ses  of  stone,  of  va- 
rious forms,  some  of  which  are  well 
adapted  to  such  a  use,  frequently  oc- 
cur in  the  plains  and  valleys  of  Ju- 
dea,  and  other  hilly  countries.  Some 
of  these  are  seen  in  their  natural  po- 
.sition,risingoutof  the  ground,  while 
others  appear  as  detached  fragments, 
thrown  down  from  the  rocky  eminen- 
ces. To  such  insulated  ma.sses  of 
rock  there  are  repeated  references  in 

the   Scriptures. IT  And  the  angel 

16 


t7,  and  '^  fell  on  their  faces  to  the 
ground. 

21  But  the  angel  of  the  Lord 
did  no  more  appear  to  Manoah 
and  to  his  wife.  '  Then  Manoah 
knew  that  he  was  an  angel  of 
the  Lord. 

22  And  Manoah  said  unto  his 
wife,  ^  We  shall  surely  die,  be- 
cause we  have  seen  God. 

q  Lev.  9.  24.  1  Chron.  21.  16.  Ezek.  1. 
28.  Matt.  17.  G.  r  ch.  6.22.  s  Gen.  32.  30. 
Ex.  33.  20.     Deut.  5. 26.     ch.  6.  22. 


did  wondrously.  Heb.  S^^^is^a  7na- 
phlia ;  in  correspondence  with  the 
name  which  he  had  before  attributed 
to  himself.  Being  wonderful,  he  per- 
formed wonderful  things ;  probably 
causing  fire  to  arise  out  of  the  rock, 
and  consume  the  sacrifice  ;  and  we 
are  expressly  told  that  he  afterwards 
ascended  in  the  flame.  The  word 
'  angel,'  it  is  true,  does  not  occur  in 
the  original,  but  from  the  tenor  of 
the  narrative  there  can  be  no  doubt 
who  is  intended. 

21.  Then  Manoah  kneiu  that  he  was 
an  angel  of  the  Lord.  Rather, '  that 
he  was  the  angel  ;'  the  divine  un- 
created angel  ;  the  Angel- Jehovah. 
He  was  now  fully  and  undoubtingly 
assured.  This  put  the  finishing 
stroke  to  the  process  of  conviction 
which  from  the  commencement  of 
the  interview  had  been  going  on  in 
Manoah's  mind. 

22.  We  shall  surely  die,  because  we 
have  seen  God.  Perceiving  that  the 
personage  who  had  now  appeared  to 
him  was  no  other  than  God  in  human 
shape,  he  conceived,  according  to 
popular  belief,  Ihat  both  he  and  his 
wife  must  die.  This  idea  was  not 
without  some  foundation  ;  for  when 
Moses  had  entreated  the  Lord  to 
show  him  his  glory,  he  answered, 


1.82 


JUDGES. 


[B.  C.  1161. 


23  But  his  wife  said  unto  him, 
If  the  Lord  were  pleased  to  kill 
us,  he  would  not  have  received 
a  burnt-offering  and  a  meat- 
offering at  our  hands,  neither 
would  he  have  showed  us  all 
these   things,  nor  would  as   at 

'  Thou  canst  not  see  my  face ;  for 
there  ^hall  no  man  see  me  and  live  ;' 
and  for  this  very  reason  God  put  him 
into  a  cleft  of  a  rock,  and  permitted 
him  to  see,  as  it  were,  only  '  his  back 
parts,'  a  very  partial  display  of  his 
glory,  So  when  Jacob  had  been  fa- 
vored with  a  visit  from  the  same 
divine  person  in  the  shape  of  an  an- 
gel, he  expressed  his  astonishment, 
that  '  his  life  was  preserved,'  Gen. 
32.  29,  30.  From  these  passages  we 
may  learn  the  grounds  of  the  pre- 
vailing impressions  on  the  subject. 
But  while  we  do  not  wonder  at  the 
apprehensions  of  Manoah,  we  the 
more  admire  the  composure  of  his 
wife.  She  argued  in  a  directly  dif- 
ferent way.  She  considered  the  mer- 
cies already  vouchsafed  to  Ihem  as 
tokens  for  good  ;  for  why  should  God 
confer  such  singular  honor  upon 
them,  if  he  intended  to  kill  ihem! 
Why  did  he  accept  the  burnt-offer- 
ing at  their  hands  1  Why  stoop  to 
impart  to  them  such  information  ? 
Why  give  them  such  gracious  pro- 
mises ?  Was  all  this  done  to  mock 
them  1  Indeed,  if  he  should  kill 
them,  how  could  the  promises  be  ful- 
filled 1  or  for  what  purpose  were  they 
given  1  The  honor  of  the  divine  ve- 
racity therefore  required  that  they 
should  be  preserved.  This  was  a 
just  mode  of  arguing;  for  such  mer- 
cies were  both  evidences  and  pledges 
of  his  love  ;  and  therefore  were 
rather  to  be  considered  as  earnests  of 


this   time    have   told    us    such 
things  as  these. 

24  H  And  the  woman  bare  a 
son,  and  called  his  name  '■  Sam- 
son. And  "  the  child  grew,  and 
the  Lord  blessed  him. 

t  Heb.  11.  32.  u  1  Sam.  3.  19.  Luke  1. 
80,  and  2.  52. 


future  blessings,  than  as  harbingers 
of  ill.  The  woman  in  this  showed 
herself  not  only  the  strongest  believ- 
er, but  the  wisest  reasoner.  The  in- 
cidents related  may  teach  us,  (l)That 
in  times  of  dark  and  discouraging 
providences  or  sore  temptations  we 
should  remember  the  past  experience 
of  God's  goodness  as  a  ground  of 
present  support.  'Account  the  long 
.suffering  of  God  to  be  .salvation.'  He 
that  hath  so  kindly  helped  us  and 
dealt  with  us  hitherto,  means  not  to 
destroy  us  at  last.  (2)  That  the  sin- 
ner oppressed  with  a  sense  of  his  de- 
serts has  no  reason  to  despair.  Let 
him  remember  what  Christ  has  done 
for  him  by  his  bloody  sacrifice,  and 
read  in  it  a  sure  proof,  that  he  does 
not  design  his  death. 

23.  Nor  would  as  at  this  time,  &c. 
Or,  Heb.  '  at  this  time.'  The  ex- 
pression is  perhaps  designed  to  be 
emphatical,  implying  that  God's  mer- 
cy was  greatly  enhanced  by  being 
afforded  to  them  at  this  particular 
time,  a  time  of  general  calamity, 
when  the  word  of  the  Lord  was  pre- 
cious, and  there  was  no  open  vision, 
1  Sam.  3  1. 

24.  Called  his  name  Savoson.  Heb. 
"]1E?3t3  Shimshon.  The  root  is  un- 
doubtedly TZ:?::!)  shcviesk,  the  sun,  but 
what  relation  the  name  was  intended 
to  bear  to  this  object,  we  are  no 
where  informed.  Schmid  conjec- 
tures that  it  was  in  allusion  to  the 
shining  countenance    of   the    angel 


B.  C.  1161.] 


CHAPTER  XIV. 


183 


25  "And  the  Spirit  of  the 
Lord  began  to  move  him  at 
times  in  the  camp  of  Dan,  ^  be- 
tween Zorah  and  Eshtaol. 


CHAPTER  XIV. 

ND  Samson  went  down  ''  to 
Timnath,  and  ^  saw  a  wo- 

X  ch.  3.  10.     1  Sam.   11.  6.    Matt.  4.  1. 
y  Josh.  15.  33.    ch.  18.  11. 


A 


when  he  first  appeared  to  Manoah's 
wife.  Perhaps,  or  a  still  more  proba- 
ble supposition  is,  that  it  was  in  mem- 
ory of  the  resplendent  brightness  in 
which  his  whole  person  may  for  a 
moment  have  been  arrayed  just  as  he 

departed  from  their  sight. IT  And 

the  hold  blessed  him.  Gave  evident 
proofs  that  the  child  was  under  his 
peculiar  protection ;  blessed  him  by 
qualifying  him  both  in  body  and 
mind  for  something  great  and  extra- 
ordinary. 

25.  77ie  Spirit  of  the  Lord  began 
to  move  him  at  times.  To  stir  him 
up  to  bold  exploits;  inspiring  him, 
in  view  of  the  degrading  bondage  of 
his  countrymen,  with  an  ardent  zeal 
to  do  something  towards  their  deliv- 
erance. Under  this  supernatural 
impulse  he  was  led  from  time  to  time 
to  put  forth  astonishing  specimens  of 
valor  and  strength,  such  perhaps  as 
his  slaying  the  lion, ch. 14.  6;  achieve- 
ments which  clearly  evinced  his  de- 
signation of  heaven  for  the  work  to 
which  he  was  called  and  set  apart- 
The  import  of  the  original  (tiS>Di) 
lepaamo)  for  '  moved,'  is  peculiar. 
As  QS'Q  paam,  the  radical  form,  sig- 
nifies an  anvil,  the  metaphor  is  pro- 
bably drawn  from  the  repeated  and 
somewhat  violent  strokes  of  ihe  work- 
man with  his  hammer.  It  implies 
therefore  a  peculiar  urgency,  an  ini- 


man  in  Timnath  of  the  daugh- 
ters of  the  Phihstines. 

2  And  he  came  up,  and  told 
his  father  and  his  mother,  and 
said,  I  have  seen  a  woman  in 
Timnath  of  the  daughters  of  the 
Philistines  :  now  therefore  *=  get 
her  for  me  to  wife. 

a  Gen.  38.  13.  Josh.  15. 10.  b  Gen.  34.  2. 
c  Gen.  21.  21,  and  34.  4. 


pelting  i'lifliience  on  the  part  of  the 
Spirit,  which  made  its  subject  invin- 
cible. 


CHAPTER  XIV. 

1.  Samson  went  doivn  to  Timnath. 
A  frontier  town  of  Dan,  lying  close 
upon  the  borders  of  tlie  Philistines' 
country.  It  originally  belonged  to 
Judah;  but  M'as  afterwards  assignecl 
to  Dan.  It  was  situated  about  twenty 
miles  west  of  Jerusalem,  and  about 
twelve  north-east  of  Eshtaol.  There 
evidently  had  been  some  remissness 
on  the  part  of  Israel  in  driving  out 
the  Philistines  from  this  place,  but 
as  the  latter  had  now  the  upper  hand, 
it  is  not  surprising  that  they  dwelt  in 
the  cities  of  the  former,  whom  they 
had  probably  put  under  tribute,  and 
although  the  two  races  were  in  an 
attitude  of  hostility  towards  each 
other,  yet  it  seems  not  at  this  time  to 
have  interrupted  all  intercourse  be- 
tween them.  Indeed  the  terms  on 
which  the  Israelites  lived  and  min- 
gled with  their  devoted  neighbors  the 
Canaanites,  as  is  evident  from  many 
parts  of  their  history,  were  such  as 
we  should  scarcely  have  expected 
from  people  so  related.  But  '  the 
holy  seed '  in  all  ages  has  been  too 
prone  to  cultivate  intimacies  and 
form  alliances  with  the  world  of  the 
ungodly. 


1S4 


JUDGES 


[B.  C.  1141. 


3  Then  his  father  and  his  mo- 
ther said  unto  him,  Is  there 
never  a  "woman  among  the 
daughters  of  ''  thy  brethren,  or 

d  Gen.  24.  3,  i. 

2.  Get  her  for  me  to  tvife.  That  is, 
lake  measures  for  that  purpose  ;  en- 
deavor to  bring  it  about.  No  part  of 
the  Scripture  has  afforded  more  oc- 
casion for  the  doubts  of  sceptics,  or 
the  .scoffs  of  infidels,  than  the  history 
of  Samson.  His  character  is  indeed 
dark,  and  almost  inexplicable.  By 
none  of  the  judges  of  Israel  did  God 
work  so  many  miracles,  and  yet  by 
none  were  so  many  faults  committed. 
He  is  enrolled  by  Paul  in  the  list  of 
ancient  worthies,  in  the  eleventh  of 
Hebrews,  which  affords  a  strong  pre- 
'sumption,  though  not,  we  conceive, 
a  positive  proof,  of  his  being  a  truly 
pious  man.  It  must  be  recollected, 
however,  that  his  history  is  very 
short,  and  that  the  peculiarity  of  the 
dispensation  under  which  he  lived, 
may  account  for  many  things,  which, 
if  done  at  this  time  and  without  the 
special  appointment  of  Heaven, 
would  be  highly  criminal.  Besides, 
there  may  have  been  in  him  many 
exercises  of  true  piety,  which,  if  re- 
corded, would  have  reflected  a  differ- 
ent light  upon  his  character.  In  the 
present  instance,  it  must  be  admitted 
that  his  conduct  in  suffering  his  af- 
fections to  be  ensnared  by  a  Philis- 
tine woman,  had  an  ill  appearance. 
Marriage  connexions  with  the  Phil- 
istines, who  were  not  of  the  devoted 
nations,  were  not  indeed  prohibited 
to  the  Israelites  by  the  letter  of  the 
law,  though  by  its  spirit  they  un- 
doubtedly were.  The  danger  of 
being  enticed  to  idolatry  was  the  rea- 
son of  the  law  as  it  respected  allianc- 


among  all  my  people,  that  thou 
goest  to  take  a  wife  of  the  'un- 
circumcised  Philistines  ?  And 
Samson   said   unto   his    father, 

e  Gen.  34.  14.    Ex.  34. 16.     Deut.  7.  3. 


es  with  the  Canaanites,  and  this  rea- 
son we  cannot  but  suppose  was 
equally  applicable  to  connexions 
with  the  Philistines.  Still  the  law 
was  merely  ceremonial,  and  if  God 
saw  fit  to  dispense  with  it  in  regard 
to  any  of  his  servants,  he  could  do  so 
unimpeached.  That  this  was  the 
case  in  the  present  instance,  there  are 
strong  grounds  from  the  actual  event 
to  believe.  At  least,  we  do  not  feel  at 
liberty,  from  a  view  of  the  facts  re- 
corded, to  pronounce  positively  a  sen- 
tence of  condemnation  on  this  part 
of  Samson's  conduct.  But  whatever 
judgment  we  may  form  of  the  meas- 
ure on  the  whole,  his  mode  of  pro- 
cedure was  in  one  respect  highly  de- 
serving of  commendation.  He  took 
no  step  towards  forming  the  connex- 
ion, not  even  so  much  as  paying  his 
addresses  to  her,  without  first  mak- 
ing his  parents  acquainted  with  the 
matter,  and  obtaining  their  consent. 
In  his  example  we  read  an  admoni- 
tion that  addresses  itself  to  all  child- 
ren in  similar  circumstances.  Next 
to  .the  sanction  of  heaven,  the  con- 
currence of  parents  is  requisite  to 
render  that  relation  a  source  of  com- 
fort and  happiness  to  the  parties  con- 
cerned. Consulting  them  is  consult- 
ingour  own  welfare,  as  well  asacting 
up  to  the  .spirit  of  the  divine  injunc- 
tion in  the  fifth  commandment. 

3.  75  there  7icver  a  woman,  &c. 
His  parents,  aware  of  the  divine  pro- 
hibitions relative  to  foreign  alliances, 
and  also  of  the  high  and  solemn  de- 
signation of  their  son,  of  course  re- 


B.C.  1141.] 


Get  her  for  me  ;  for  she  pleaseth 
me  well. 
4  But  his  father  and  his  mother 


CHAPTER  XIV.  185 

knew  not  that  it  was   ^of  the 


monstrate  with  him  and  endeavor  to 
dissuade  him  from  what  they  con- 
ceived so  imprudent  and  unbecom- 
ing a  connexion.  They  inquire 
whether  among  the  daughters  of  his 
'  brethren,'  i.  e.  of  the  tribe  of  Dan, 
he  could  not  find  a  more  suitable  ob- 
ject of  choice.  If  not,  there  was  the 
whole  nation  of  Israel — '  all  my  peo- 
ple,'— tliat  afforded  him  a  field  of  se- 
lection. Why  then  should  he  have 
occasion  to  go  to  the  daughters  of  a 
heathen  race  1  '  I  wish,'  says  an  old 
divine,  '  that  Manoah  and  his  wife 
could  speak  so  loud  that  all  our  Is- 
rael could  hear  them.'  By  nothing 
is  the  heart  of  a  pious  parent  more 
grieved  than  by  the  prospect  of  the 
unequal  yoking  of  his  children 
with  profane  or  irreligious  partners; 
for  he  knows  that  nothing  is  so  likely 
to  prove  rnjurious  to  their  spiritual 
interests,  and  subject  them  to  heart- 
rending trials. TI  FW  she  plcaselh 

me  well.  Heb.  "^Diya  ri"lU3"i  K'^n  hi 
yasherah  beenai,  she  is  right  in  mine 
eyes.  Taking  lliese  words  in  con- 
nexion with  what  is  said  in  the  ne.vt 
verse,  we  very  much  doubt  whether 
our  present  translation  does  full  jus- 
tice to  Samson's  motives.  According 
to  this,  he  urges  no  stronger  reason 
for  the  step  proposed  than  that  the 
woman  pleased  his  fancy,  and  for 
aught  thai  appears  from  the  rendering 
it  was  on  this  ground  alone  that  his 
parents  acceded  to  his  request.  But 
if  they  conceived  the  measure  to  be 
directly  contrary  to  the  precepts  of  the 
law,  how  could  they,  as  true  believ- 
ers and  obedient  servants  of  God, 
yield  their  consent  and  co-operation, 
16* 


f  Josh.  11.  20.     1  Kings  12.  15.    2 
6.  33.     2  Chron.  10.  15,  anil  22.  7,  aaJ  25.  -lO. 


merely  to  gratify  the  headstrong  pas- 
sion of  their  .son,  unless  they  had 
some  intimation  that  God  himself 
had  authorized  in  this  instance  a  de- 
parture from  his  established  ordi- 
nance 1  Should  we  look  for  such  a 
concession  to  human  infirmity  from 
the  pious  pair  who  had  so  devoutly 
entertained  a  messenger  from  heav- 
en, and  listened  to  his  commands  1 
The  fact  is,  if  we  mistake  not,  Sam- 
son does  not  intend  mainly  to  say  ia 
these  words,  '  she  is  well-pleasing  in 
my  sight,'  for  the  original  word  is 
not  an  adjective,  having  the  sense  of 
beautiful,  engaging,  atlractive,  but 
a  verb  conveying  indeed  the  idea  of 
right,  hm  of  right  relative  to  an  end, 
purpose,  or  object ;  in  other  words,  of 
fitness  or  adaptation.  See  Gussetius 
on  the  root  "ID"^  yashar,  and  compare 
the  ase  of  it,  2  Sam.  17.  4 ;  1  Kings 
9.12;  2  Chron.  30;  Num.  23.27. 
This  then  we  conceive  afibrds  the 
true  clue  to  Samson's  meaning ;  'She 
is  right  in  ray  eyes ;'  i.  e.  adapted  to 
the  end  which  I  have  in  view ;  she 
may  be  used,  she  is  available  for  a 
purpose  entirely  ulterior  to  the  im- 
mediate connexion  which  I  propose. 
That  Samson,  however,  entertained 
a  genuine  affection  for  the  woman, 
and  was  not  influenced  solely  by  views 
of  policy  in  the  transaction,  we  see 
no  reason  to  dotibt.  But  that  he  in- 
tended at  the  same  time  to  make  this 
alliance  subservient  to  the  great  pur- 
pose of  delivering  his  country  from 
oppression,  there  are  very  strong 
grounds  for  believing. 

4.  But  his  father  and  his  mother 
kTiew  not,  &c.     These  words  appear 


186 


JUDGES. 


[B.  C   1141. 


Lord,  that  he  sought  an  occa- 
sion against  the  Piiilistines  :  for 


to  be  inserted  parenthetically  for  the 
purpose  of  intimating  the  reason  to 
which  it  was  owing,  that  Samson's 
parents  declined  giving  their  consent 
to  the  proposed  marriage.  They  did 
not  know  God's  purposes  in  respect 
to  it.  Had  they  known  them,  the  im- 
plication is  that  their  decision  would 
hare  been  different ;  and  as  we  learn 
from  the  next  verse  that  their  objec- 
tions were  overruled,  and  that  they 
■went  with  their  son  to  Timnath  in 
reference  to  the  object  of  his  suit,  the 
inference  is  fair,  that  in  some  way 
they  did  become  acquainted  with  the 
divine  counsels.  Their  going  is  to  be 
considered,  we  think,  rather  in  the 
light  of  an  acquiescence  in  the  will 
of  heaven,  than  of  a  yielding  to  the 
mere  importunities  of  their  son.  In 
what  particular  manner  they  became 
enlightened  in  respect  to  the  ultimate 
bearings  of  the  measure,  we  are  not 
informed,  and  must  of  course  be  left 
to  mere  conjecture.  To  us  it  appears 
most  probable  that  Samson  frankly 
laid  open  to  them  all  his  mind,  and 
that  in  these  disclosures  they  saw 
satisfactory  evidence  that  he  was 
moved  by  the  Spirit  of  God  in  (his 
transaction  in  a  way  that  they  did  not 

dare  to  resist. IT  That  he  sought  an 

occasion  against  the  Philistines.  That 
is,  an  occasion  of  avenging  the 
wrongs  inflicted  by  the  Philistines  on 
the  Israelites.  It  is  worthy  of  note 
that  the  Hebrew,  instead  of  '  against 
the  Philistines,'  has,  '  of  or  from  the 
Philistines ;'  clearly  implying  that 
the  occasion  sought  should  be  one 
that  originated  on  the  side  of  the 
Philistines.     The  sense  exhibited  bv 


at  that  time  "the  Philistines  had 
dominion  over  Israel. 

g  ch.  13.  ] .    Deut.  £8.  48. 


our  common  rendering  is  not  indeed 
essentially  different  from  this,  but  we 
prefer  to  express  the  exact  shade  of 
the  original  wherever  it  can  be  done. 
As  far  as  the  grammatical  construc- 
tion is  concerned,  there  is  nothing  to 
prevent  this  being  understood  of  the 
Lord  himself  as  the  proper  subject  of 
the  verb.  But  it  seems  on  the  whole 
more  natural  and  plausible  to  under- 
stand it  of  Samson — that  he  sought 
occasion  against  the  Philistines — 
though  at  the  same  time  with  the 
connivance  and  under  the  prompting 
of  the  Most  High,  who  saw  fit  in  this 
indirect  way  to  bring  about  the  ac- 
complishment of  his  designs  of  retri- 
bution towards  his  enemies.  If  it  be 
asked  why  infinite  wisdom  chose  to 
adopt  this  peculiar  method  of  com- 
passing the  object,  although  our  ina- 
bility to  answer  the  question  would 
not  at  all  affect  the  claims  of  the  sa- 
cred narrative,  yet  it  may  be  sug- 
gested, that  the  reason  is  perhaps  to 
be  drawn  from  the  special  design  of 
God  in  raising  up  Samson  as  a  de- 
liverer. His  leading  purpose  in  this 
seems  to  have  been  to  bajffle  the  pow- 
er of  the  whole  Philistine  nation  by  the 
prowess  of  a  single  individual.  The 
champion  of  Israel  therefore  was  not 
appointed  so  much  to  be  the  leader 
of  an  army  like  the  other  judges^  as 
to  be  an  army  in  himself.  In  order 
then  that  the  contest  might  be  carried 
on  in  this  way,  it  was  necessary  that 
the  entire  opposition  of  the  Philis- 
tines should  be  concentrated,  as  far 
as  possible,  against  the  person  of  Sam- 
son. This  would  array  the  contend- 
ing parties  precisely  in  such  an  atti- 


B.C.  1141.] 


CHAPTER  XIV. 


187 


tude  as  to  illustraie  most  signally  the 
power  ol'  God  in  the  overihrow  of 
his  enemies.  But  ho»v  could  this  re- 
sult be  brought  about  except  by  means 
oi^oim private  quarrel  between  Sam- 
son and  the  enemy  with  which  he 
was  to  contend  1  and  who  can  say 
that  the  scheme  now  projected  was 
not  the  very  best  that  could  have  been 
devised  for  accomplishing  the  end 
which  God  had  in  view  1  To  what 
extent  Samson  foresaw  all  the  events 
that  were  to  grow  out  of  this  transac- 
tion, or  how  far  he  had  a  plan  dis- 
tinctly laid  corresponding  with  the 
results  ihat  actually  ensued,  it  is  dif- 
ficult to  determine.  The  probability, 
we  think,  is  that  he  had  rather  a  gen- 
eral strong  impression,  wrought  by 
the  Spirit  of  God,  than  a  definite  cun- 
ceptioii,  of  the  train  of  events  that 
were  to  transpire.  It  was,  however,  a 
conviction  as  to  the  issue  suthciently 
powerful  to  warrant  both  him  and 
his  parents  in  going  forward  with  the 
measure.  They  vvere  in  some  way 
assured  that  they  were  engaged  in  a 
proceeding  which  God  would  over- 
rule to  the  furtherance  of  his  designs 
of  mercy  to  his  people  and  of  judg- 
ment to  their  oppressors.  God  fore- 
saw, though  they  did  not,  how  base- 
ly and  perfidiously  his  wife's  friends 
and  relations  would  act  towards  Sam- 
•son,  and  what  just  grounds  of  war 
would  on  this  account  arise.  In  all 
this,  however,  they  would  act  freely 
and  without  compulsion,  so  that  there 
would  be  no  injustice  in  their  pun- 
ishmem;  and  what  should  prevent 
the  righteous  Lord  God  from  avail- 
ing himself  of  his  omniscience  in 
working  out  to  his  enemies  the  due 

recompense  of  their  deeds'! IT/'V?- 

at  that  time  the  Philistines  had  do- 
minion over  Israel.     Added  in  order 


to  intimate  the  gcjieral  moving  cause 
which  prompted  Samson  to  exert 
himself  in  behalf  of  his  people.  They 
were  suffering  under  the  despotic  and 
tyrannical  sway  of  their  oppressors. 
It  was  in  this  fact  that  a  justifica- 
tion was  to  be  sought  for  the  com- 
mencement of  hostilities.  Schmid, 
however,  expresses  the  belief  that  a 
still  deeper  sense  is  couched  imder 
these  words,  viz.  that  they  are  intend- 
ed to  assign  a  reason  why  Samson 
should  have  felt  it  necessary  to  seek 
a7iy  occasion  at  all  for  entering  upon 
warlike  operations.  His  curious 
conceit  on  the  subject  is  as  follows  ; 
— The  Philistines,  although  they 
were  now  cruelly  oppressing  the  Is- 
raelites, yet  by  the  acknovjkdged 
rights  of  war,  they  had  justly  acquir- 
ed this  dominion  over  them,  and  such 
is  God's  abhorrence  of  all  rebellions 
and  insurrections  against  existing 
powers,  that  they  were  not  at  liberty, 
on  the  simple  plea  or  pretence  of 
tyranny,  to  endeavor  to  shake  off  the 
yoke.  Consequently  some  just  occa- 
sion was  to  be  sought  as  a  warrant 
for  the  attempt,  and  unless  such  a 
plausible  pretext  should  arise,  our 
commentator  would  have  us  under- 
stand (hat  the  bare  fact  of  the  Philis- 
tines' having  the  ascendency  over  Is- 
rael was  a  sutficient  reason  for  their 
abstaining  from  all  efforts  to  regain 
their  liberties.  This  he  supposes  to 
be  the  genuine  drift  of  the  illative 
'  for '  in  the  clause  before  us.  Sam- 
son sought  an  occasion  against  the 
Philistines,  'for  (because)  at  that 
time  the  Phili.stines  had  dominion 
over  Israel,'  and  therefore  it  would 
be  unlawful  to  rise  against  them 
2vithout  such  an  occasion  !  In  con- 
nexion with  this  exposition  he  quotes 
with  applause  the  remarks  of  Brent, 


188 


JUDGES. 


[B.  C.  1141. 


5  IT  Then  went  Samson  down, 
and  his  father  and  his  mother, 
to  Timnath,  and  came  to  the 
vineyards  of  Timnath  :  and  be- 
hold, a  young  hon  roared  against 
him. 


commending  ihe  singular  prudence 
and  moderation  of  Samson,  that  al- 
though he  had  ample  grounds  in  the 
divine  commission  implied  in  the 
very  fact  of  his  being  raised  up  and 
set  apart  as  a  national  deliverer,  yet 
to  avoid  offence,  he  will  not  under- 
take the  work  till  a  just  and  legiti- 
mate cause  of  war  occurs.  All  this 
reasoning,  savoring  as  it  does  so 
strongly  of  the  doctrine  of  passive 
obedience,  we  leave  to  the  reader  to 
estimate  according  to  its  worth  ;  hut 
we  believe  a  much  more  correct  view 
of  the  reason  of  Samson's  '  seeking 
an  occasion  against  the  Philistines  is 
given  in  a  preceding  note.  If  a  ge- 
neral movement  had  been  made  by 
the  Israelites  for  the  assertion  of  their 
liberties,  an  equally  general  attempt 
to  crush  it  would  of  course  have 
been  made  on  the  other  side.  But 
God  designed  that  Samson  personally 
should  be  the  butt  of  the  enemies' 
wrath  and  machinations,  that  he 
might  display  his  own  glory  in  con- 
quering them  by  the  might  of  a  sin- 
gle arm. 

5.  Tlien  went  Samson  down,  and 
his  father  and  his  mother.  Having 
changed  their  minds ;  having  yielded 
to  the  evidence  that  he  was  under  a 
divine    prompting   in   the   measure 

proposed U  Behold  a  young  lion 

roared  against  him-  Heb.  "I'^&i  TOn 
intt^lpi  aJAffl  mils  Unneh  kcphir 
arayoth  shoeg  likratho,  behold,  a  young 
lion  of  the  lionesses  roaring  in  his 
meeting.    From  v.  6  it  is  obvious  that 


6  And  Hhe  Spirit  of  the  Lord 
came  mightily  upon  him,  and  he 
rent  him  as  he  w  ould  have  rent 
a  kid,  and  he  had  nothing  in  his 

h  ch.  3. 10,  and  13.  25.    1  Sam.  11.  6. 


his  parents  were  not  with  him  when 
this  remarkable  incident  occurred. 
'  He  was  all  alone  in  the  vineyards, 
whither  he  had  rambled  from  his 
father  and  mother  (who  kept  the  high 
road)  probably  to  eat  grapes.  Chil- 
dren consider  not  thai  they  expose 
themselves  to  the  roaring  lion  that 
seeks  to  devour,  when,  out  of  a  fool- 
ish fondness  for  liberty,  they  wander 
from  vmder  the  eye  of  their  prudent, 
pious  parents.  Nor  do  young  people 
consider  what  lions  lurk  in  the  vine- 
yards, the  vineyards  of  red  wine,  as 
dangerous  as  snakes  under  the  green 
grass.'  Henry.  It  is  to  be  observed, 
that  '  young  lion '  does  not  here  mean 
a  whelp,  for  which  the  Hebrew  has 
quite  a  different  word,  but  a  young 
lion  arrived  at  its  full  strength  and 
size,  when  it  is  far  more  fierce  than 
at  a  later  period.  It  is  evident  from 
this  and  other  passages  of  Scripture, 
that  lions  formerly  existed  in  Judea. 
We  do  not  know  that  they  are  now 
to  be  met  with  in  that  country  ;  but 
this  is  not  surprising,  as  numerous 
instances  might  be  cited  of  the  dis- 
appearance of  wild  animals,  in  the 
course  of  time,  from  countries  where 
they  were  once  well  known. 

6.  T-Vie  Spirit  of  the  Lord  came 
mightily  upon  him.  Well  rendered 
from  the  original,  which  is  in  nu- 
merous instances  employed  to  sig- 
nify a  supernatural  influence  raising 
the  bodily  or  mental  powers  to  an 
unwonted  pitch  of  energy,  clothing 
one   with  courage,   fortitude,   skill, 


B.  C.  1141.] 


CHAPTER  XIV. 


189 


hand  :  but  he  told  not  his  father 

or  his  mother  what  he  had  done. 

7  And   he    went    down,    and 


■wisdom,  and  strength,  and  enabling 
him  to  perform  achievements  to 
which  his  unassisted  powers  would 
be  entirely  unequal.  The  expression 
seems  to  denote  an  nccasional  illapse 
of  this  kind  of  influence,  and  it  may 
be  doubted  whether  even  Samson 
was  able  ordinarily  to  display  these 
prodigies  of  valor  and  prowess  which 
he  from  time  to  time  put  forth, 
though  perhaps  habitually  a  stronger 

man  than  others %  Told  not  his 

father  or  his  violkcr.  An  instance  of 
singular  discretion,  modesty,  and 
self-control,  view  it  in  whatever 
light  we  may.  How  few  people  are 
there  in  the  world,  who,  if  they  had 
performed  such  an  exploit  as  this, 
would  have  suffered  it  to  remain  hid 
from  their  dearest  friends.  But  the 
presumption  is,  that  before  this  Sam- 
son himself  was  not  fullij  aware  of 
the  extent  to  which  '  the  power  of 
the  Highest  rested  on  him,'  and  with- 
out a  dis'inct  foresight  of  the  events 
that  followed,  he  may  still  have  con- 
cluded that  to  divulge  the  possession 
of  such  astonishing  strength  would 
be  likely  to  defeat  the  ends  to  which 
it  might  be  applied.  He  would  not 
therefore  betray  so  important  a  se- 
cret,— not  even  to  his  own  parents, 
lest  a  premature  disclosure,  by  put- 
ting his  enemies  on  their  guard, 
should  render  the  endowment  com- 
paratively u.seless. 

7.  And  talked  v)ith  the  icoman. 
Rather  according  to  the  Heb.  ^3Ti 
nOi^i  tjcdabbcr  laishah,  talked  con- 
cerning the  tcoman.  Marriages  in 
the  East,  from  the  earliest  period.--, 
have  always  been  arranged  by  pa- 


talked  with   the   woman  ;   and 
she  pleased  Samson  well. 
8  II  And  after  a  time  he  return- 


rents  in  behalf  of  their  children.  It 
was  doubtless  so  in  the  present  case. 
Indeed,  for  what  other  purpose  did 
his  parents  go  down  1  According  to 
the  letter,  indeed,  the  talking  is  re- 
ferred to  Samson,  and  he  undoubted- 
ly had  a  voice  in  it,  but  not,  we  ima- 
gine, to  the  exclusion  of  his  father 
and  mother.  The  whole  three  ne- 
gotiated the  matter  with  the  parents 
of  the  young  woman. 

8.  After  a  time  he  returned  to  take 
her.  An  interval  of  some  time,  usu- 
ally ten  or  twelve  months,  elap.sed 
between  the  ceremony  of  espousals 
and  the  marriage.  During  this  time 
the  betrothed  bride  rem^iined  with 
her  parents,  that  she  might  provide 
herself  with  nuptial  ornaments  suita- 
ble to  her  station ;  after  which  the 
bridegroom  came  to  fetch  her  home 
and  take  her  fully  as  his  wife.  The 
Jews  still  keep  up  this  custom;  the 
parties  being  betrothed  at  least  six 
or  twelve  months  before  marriage. 
During  this  interval,  oriental  usage 
appears  to  have  allowed  to  the  par- 
ties but  slight  communication  with 
each  other.  Yet  what  little  inter- 
course they  had  at  all  previous  to 
marriage,  seems  to  have  been  restrict- 
ed to  this  term.  For,  '  in  point  of 
fact,  we  apprehend,'  says  the  editor 
of  the  Pictorial  Bible,  '  that  the  be- 
trothal was  consider!  d  necessary  to 
enable  a  young  man  to  pay  to  a  wo- 
man even  that  limited  degree  of  par- 
ticular attention  which  eastern  man- 
ners allowed.'  This  suggestion  still 
further  confirms  the  idea  advanced 
above  respecting  the  '  talking  '  there 
alluded  to.     It  is  quite  improbable 


190 


JUDGES. 


[B.  C.  1141. 


ed  to  take  her,  and  he  turned 
aside  to  see  the  carcass  of  the 
lion :  and  behold,  there  vxts  a 
swarm  of  bees  and  honey  in  the 
carcass  of  the  lion. 

9  And  he  took  thereof  in  his 
hands,  and  went  on  eating,  and 

that  it  should  have  taken  place  be- 
tween Samson  and  the  young  woman 
herself.  The  kind  of  intimacy  ex- 
t)ressed  by  the  word  '  courtship,'  and 
-o  familiar  to  European  manners, 
appears  to  have  been  from  remote 
antiquity   entirely  unknown  in   the 

East. IT  Turned   aside   to  see  the 

carcass  of  the  lion.  Heb.  ripB>2  majJ- 
peleth,  the  ruins,  the  fallen  heap. 
'  Whilst  Samson  concealed  the  event 
from  others,  he  pondered  it  in  him- 
self; and  when  he  returned  to  Tim- 
nath,  went  out  of  the  way  to  see  his 
dead  adversary,  and  could  not  but 
recall  to  himself  his  dangtr  and  de- 
liverance ;  "  Here  the  beast  met  me ; 
thus  he  fought;  thus  I  slew  him!" 
The  very  dead  lion  taught  Samson 
thankfulness.  The  mercies  of  God 
are  ill  bestowed  upon  us,  if  we  can- 
not step  aside  to  view  the  monuments 
of  his  deliv;Tances.  As  Samson  had 
not  found  his  honey-comb,  if  he  had 
not  turned  aside  to  see  his  lion,  so  we 
shall  lose  the  comfort  of  God's  bene- 
fits, if  we  do  not  renew  our  perils  by 

meditation.'   Bp.  Hall. 11^1  swarm 

of  bees  and  honey  in  the  carcass.  In 
one  respect  the  preceding  note  is 
strikingly  confirmed  by  the  present 
text.  It  is  evident  that  several 
monJhs  must  have  elapsed  between 
the  first  and  second  visit  to  Timnath, 
in  order  to  allow  time  for  the  carcass 
of  the  lion  to  become  reduced  to  a 
dry  naked  skeleton.  The  cleanly 
habits  of  bees,  and  their  repugnance 


came  to  his  father  and  mother, 
and  he  gave  them,  and  they  did 
eat :  but  he  told  not  them  that 
he  had  taken  the  honey  out  of 
the  carcass  of  the  lion. 

10  IT  So  his  father  went  down 
unto  the  woman :  and  Samson 


to  impure  smells,  would  not  other- 
wise have  permitted  them  to  select  it 
as  a  habitation.  The  beautiful  epi- 
sode in  the  fourth  Georgic  of  Virgil, 
proves  that  the  ancients  believed  that 
bees  might  be  engendered  in  the  dead 
body  of  an  ox. 

9.  And  he  took  tJiercuf  in  his  hands. 
Heb.inni  ijirdc.hu.  from  m"!  radah, 
to  subdue,  a  very  peculiar  term  to  be 
applied  to  the  act  of  '  taking '  a  quan- 
tity of  honey  from  its  place  of  depo- 
sit, be  that  what  it  might.  The  most 
common  Hebrew  word  for  '  take,'  is 
npi),  laka'h  and  if  nothing  more  is 
meant  in  the  present  case  than  the  sim- 
ple act  so  denominated,  why  is  not  the 
usual  term  employed  1  We  adopt 
the  suggestion  of  Schmid  in  reply, 
that  a  word  was  purposely  chosen 
which  should  imply  some  resistance 
and  difficulty  in  getting  possession 
of  the  prize  ;  that  it  was  not  without 
an  crocounter,  and  a  species  of  subju- 
gation, that  he  succeeded  in  wrest- 
ing the  honey  from  the  bees  ;  such 
at  any  rate  is  the  import  of  the  word, 
whatever  be  the  reason  of  its  use. 

10.  His  father  v-ent  down  unto  the 
u^oman.  Rendered  by  the  Chaldaic, 
'  went  down  relative  to  the  aflair  of 
the  woman ;'  a  sense  of  the  words 
decidedly  approved  by  the  Jewisn 
critic  David  Kimchi.  From  the  con- 
nexion it  appears  moreover,  quite 
evident  that  Samson's  father  here  is 
not  to  be  understood  e7;c/2<5zi'e  of  Sam- 
son himself.    The  probability  is,  that 


JB.  C.  1141.] 


CHAPTER  XIV. 


191 


made  there  a  feast ;  for  so  used 
the  youno;  men  to  do. 

1 1  And  it  came  to  pass,  when 
they  saw  him,  that  they  brought 
thirty  companions  to  be  witli 
him. 

both  his  father  and  mother  and  a 
company  of  friends  attended  him  on 
the  occasion,  but  the  father  alone,  as 
the  natural  head  of  the  party,  is  men- 
tioned.    Compare  with  this  the  Note 

on  V.  7. ^A7id  Samsoji  made  there 

a  feast.  A  wedding  feast,  such  as  is 
customary  all  over  the  East,  as  well 
as  in  most  other  countries,  during 
which  every  species  of  merriment 
prevails.  This  nuptial  festivity  used 
to  continue  seven  days,  as  we  see 
from  V.  12  compared  with  Gen.  29. 
27.  After  this  the  bride  was  brought 
home  by,  or  to  her  husband.  We 
must  understand  probably,  in  con- 
formity with  existing  usages  in  the 
East,  that  Samson  made  his  feast  at 
the  house  of  some  acquainlance,  or 
in  one  hired  for  the  occasion,  as  his 
own  hou,se  was  distant;  while  at  the 
same  time  the  woman  entertained 
her  female  friends  and  relatives  at 
her  father's  house.  The  different 
sexes  never  feasted  together  on  these 
or  any  other  occasions,  and  the  bride 
and  bridegroom  did  not  even  give 
their  respective  entertainments  in  the 
same  house,  unless  under  very  pecu- 
liar circumstances.  In  reading  this 
narrative  we  must  not  forget  that 
Samson   was   a   mere   sojourner  at 

Timnath. "ilSo  used  the  youngmen 

to  do.  '  I  do  not  hear  Samson  plead 
his  Nazaritism  for  a  color  of  singu- 
larity; it  is  bolli  lawful  and  fit.  in 
things  not  prohibited,  lo  conform 
ourselves  to  the  manners  and  rites 
of  those  with  whom  we  live.     God 


12  IF  And  Samson  said  unto 
them,  I  will  now  '  put  forth  a 
riddle  unto  you  :  if  ye  can  cer- 
tainly declare  it  me  ''  within  the 


2. 


1  Kings  10.  1. 
k  Gen.  29.  27. 


Ezek.  17.  2.    Luke  14. 


never  misliked  moderate  solemnities 
(festivities)  in  the  severest  life.'  Bp. 
Hall. 

11.  It  came  to  pass  when  they  saio 
him.    That  is,  when  they  (the  citi- 
zens)   observed    or    considered    him,* 
when  they  noted   his   stature,  fttrm, 

countenance  and  bearing. ^They 

brought  thirty  companions  to  be  with 
him.  A  class  of  persons  called  else- 
where in  the  Scriptures  '  friends  of 
the  bridegroom,'  or,  '  children  of  the 
bride-chamber,'  Mat.  9.  15;  John  3. 
29.  Although  these  companions 
were  brought  to  him  with  a  show  of 
paying  him  respecl  and  honor  in  con- 
formiiy  to  custom,  yet  it  was  im- 
doubtedly  with  the  secret  purpose  of 
stationing  spies  about  his  person.  A 
remarkable  something  in  his  exter- 
nal appearance  told  them  that  he  was 
a  man  to  be  watched ;  and  jealous  as 
they  now  were  of  him,  they  would 
have  been  still  more  so,  had  they 
known  of  his  exploit  in  killing  the 
lion,  vvhich  he  had  industriously  kept 
from  them.  '  The  favors  of  Philis- 
tines have  often  some  mischief  or 
other  designed  in  them.'     Henry. 

12.  I  will  now  put  forth  a  riddle 
unto  you.  It  was  a  very  ancient  cus- 
tom among  different  nations  to  re- 
lieve their  entertainments  by  propos- 
ing difficult  and  obscure  questions, 
lo  the  solution  of  which  a  reward 
was  usually  annexed,  while  a  pro- 
portionate forfeiture  was  the  con.se- 
quence  of  a  failure.  They  were  par- 
ticularly common  among  the  Greeks, 


192 


JUDGES. 


[B.  C.  1141. 


seven  days  of  the  feast,  and  find 
it  out,  then  I  will  give  you  thirty 
sheets  and  thirty  'change  of  gar- 
ments : 

13  But  if  ye  cannot  declare  it 
me,  then  shall  ye  give  me  thirty 
sheets  and  thirty  change  of  gar- 
ments.      And   they   said    unto 

1  Gen.  45.  22.     2  Kings  5. 22. 

who  were  accustomed  to  call  riddles 
contrived  to  puzzle  and  perplex  by, 
the  name  of  '  banquet-riddles,'  or 
'  cup-questions.'  Devices  of  this  sort 
were  especially  necessary  for  amuse- 
ment and  pastime  in  a  festival  of 
sevendays'  continuance  like  the  pre- 
sent.  IT  Thirty   sheets  and  thirty 

change  of  garments.  The  original 
word  t"'3'^lD  scdinivi,  from  which 
comes  the  Greek  Hu'^toi/,  Smdon,fine 
linen,  probably  denotes  a  kind  of 
body  linen,  more  like  our  shirts  than 
sheets.  '  It  cannot  easily  be  imagined 
they  were  what  we  call  sheets,  for 
Samson  might  have  slain  thirty  Phil- 
istines near  Askelon,  and  not  have 
found  one  sheet ;  or  if  he  slew  them 
who  were  carrying  their  beds  with 
them  on  their  travels,  as  they  often 
do  in  present  times,  the  slaughter  of 
fifteen  had  been  sufficient,  for  in  the 
East,  as  in  other  countries,  every  bed 
is  provided  with  two  sheets  ;  but  he 
slew  just  thirty,  in  order  to  obtain 
thirty  sedinim,  or  shirts.  If  this 
meaning  of  the  term  be  admitted, 
the  deed  of  Samson  must  have  been 
very  provoking  to  the  Philistines; 
for  smce  only  people  of  more  easy 
circumstances  wore  shirts,  they  were 
not  thirty  of  the  common  people  that 
he  slew,  but  thirty  persons  of  figure 
and  consequence.  The  same  word 
is  used  by  the  prophet  Isaiah,  in  his 
description  of  the  splendid  and  costly 


him,  Put  forth  thy  riddle,  that 
we  may  hear  it. 

14  And  he  said  unto  them, 
Out  of  the  eater  came  forth 
meat,  and  out  of  the  strong  came 
forth  sweetness.  And  they 
could  not  in  three  days  expound 
the  riddle. 


dress  in  which  people  of  rank  and 
fashion  then  delighted,  rendered  in 
our  translation  fine  linen  ;  which 
seems  to  place  it  beyond  a  doubt  that 
they  were  persons  of  rank  that  fell 
by  the  hand  of  Samson  on  that  occa- 
sion.' Pa:cton.  By  the  '  thirty  change 
of  garments '  is  probably  to  be  under- 
stood the  upper  vestments  or  tunics 
common  in  the  East,  usually  called 
caftans,  and  answering  nearly  to  our 
cloaks.  The  idea  of  the  passage  seem,s 
to  be,  that  Samson  offered  thirty  dress- 
es, which  there  is  reason  to  suppose 
consisted  only  of  a  shirt  and  upper 
garment. 

14.  Out  of  the  eater  came  forth 
meat,  &c.  Or,  Heb.  ir)H?a  Jiil"'  yetze 
maakal,  came  forth  food.  The  anti- 
thesis in  the  first  clause  is  sufficient- 
ly obviou.s,  viz.  that  an  all-devouring 
creature,  contrary  to  what  might  na- 
turally be  expected,  should  afford 
food  to  others.  But  in  the  second,  it 
is  less  plain ;  for  the  opposite  of 
strength  is  not  sweetness,  but  weak- 
ness. If  it  had  been,  '  Out  of  the 
sharp  or  bitlei  came  forth  sioeetness,' 
the  opposition  would  have  been  per- 
fect. Bochart,  however,  has  very 
plausibly  shown  that  the  original  for 
bitter  is  occasionally  used  for  strong, 
and  sharp  for  both.  So  in  the  Arab. 
Mirra,  strength,  and  Marir,  strong, 
robust,  come  from  the  root  Marra, 
which  signifies  to  be  bitter.    Thus, 


B.  C.  1141.] 


CHAPTER   XIV. 


193 


15  And  it  came  to  pass  on  the 
seventh  day,  that  they  said  unto 
Samson's  wife,  '"  Entice  thy 
husband,  that  he  may  declare 
unto  us  the  riddle  "  lest  we  burn 
thee  and  thy  father's  house  with 
fire  :  have  ye  called  us  to  take 
that  we  have  ?  is  it  not  so  ? 

m  ch.  16.  C.     "  ch.  15.  6. 

too,  in  the  Latin,  acer,  sharp,  applied 
to  a  man,  denotes  one  who  is  valiant, 
who  eagerly  engages  his  enemy  ;  and 
what  is  worthy  of  notice,  this  very 
term  is  employed  by  Ovid  as  an  epi- 
thet for  lions  ; — 'Genus  acre  leonum,' 
the  sharp  or  fierce  kind  of  lions. 
The  true  antithesis  of  the  riddle, 
therefore,  may  be  stated  thus:— 'Food 
came  from  tl;e  devourer,  and  sweet- 
ness from  that  which  is  sharp ;'  i.  e. 
eager,  fierce,  violent.  The  Syr.  and 
Arab,  both  render  the  original  by 
biUer  instead  of  strong,  and  some 
copies  of  the  Gr.  Sept.  instead  of  ano 
la^vpov  from  the  strong,  exhibit  the 
reading  airo  viKpov  frovithe bitter.  Jo- 
sephus  gives  the  enigma  in  this  form, 
'A  great  devourer  produced  s^veet 
food  out  of  itself,  though  itself  was 
very  disagreeable.'  Probably  to  a 
Hebrew  ear,  when  the  riddle  was 
found  out,  the  terms  would  be  as  ex- 
pressive and  suitable  as  any  that 
could  have  been  chosen.  This  enig- 
ma, though  .'ioluble,  was  one  well 
calculated  to  task  their  ingenuity  to 
the  utmost,  notwithstanding  Henry's 
remark,  that '  if  they  had  but  so  much 
sense  as  to  consider  what  eater  is 
most  strong,  and  what  meat  is  most 
sweet,  they  would  have  found  out 
the  riddle;  and  neither  lions  nor 
honey  were  such  strangers  to  their 
country,  that  the  thoughts  of  them 
17 


16  And  Samson's  wife  wept 
before  him  and  said,  °  Thou  dost 
but  hate  me,  and  lovest  me  not : 
thou  hast  put  forth  a  riddle  unto 
the  children  of  my  people,  and 
hast  not  told  it  me.  And  he 
said  unto  her,  Behold,  I  have 
not  told  it  my  father  nor  my 
mother,  and  shall  I  tell  it  thee  ? 


needed  to  be  out  of  their  way.'  But 
the  point  was,  not  to  conceive  of  these 

objects  separately,  but  in  a  peculiar 
relation  to  each  other,  and  tlie  difficul- 
ty of  this  arose  from  the  fact  that 
they  would  naturally  conceive  of  the 
eater  as  still  alive.  It  was,  however, 
well  adapted  to  the  purpose  for  which 
Providence  designed  it  should  be 
overruled. 

15.  On  the  seventh  day.  That  is, 
of  the  week,  being  the  fourth  of  the 
feast,   as   appears  from    comparing 

v.  14  and  17. IT  Have  ye  called  us 

to  take  that  we  have  ?  Have  ye  in- 
vited us  to  the  feast  for  the  purpose 
of  impoverishing  us  by  taking  away 
what  we  have  ? 

16.  Wept  before  him.  Heb.  *^2tn 
T^^jJ)  vattebk  alaur,  iccpl  upon  htm. 
The  sequel  showed,  however,  that 
they  were  crocodile  tears  which  she 

shed  on  this  occasion. ^ I  have  not 

told  it  to  my  father,  nor  my  mother. 
Though  I  have  had  more  experience 
of  their  fidelity,  and  more  reason  to 
trust  their  taciturnity  than  thine. 
'In  all  parts  of  the  world,  I  believe, 
people  are  pretty  much  alike,  as  to 
their  capability  of  keeping  secrets. 
The  Hindoos,  however,  improperly 
reflect  upon  the  female  sex  in  their 
proverb,  "  To  a  wovian  tell  not  a  se- 
cret." That  secret  must  be  great  in- 
deed which  will  prevent  a  son  or 


194 


JUDGES. 


[B.  C.  1141. 


17  And  she  wept  before  him 
the  seven  days,  while  their  feast 
lasted :  and  it  came  to  pass  on 
the  seventh  day,  that  he  told 
her,  because  she  lay  sore  upon 
him  :  and  she  told  the  riddle  to 
the  children  of  her  people. 

18  And  the  men  of  the  city 
said  unto  him  on  the  seventh 
day  before  the  sun  went  down, 
What  is  sweeter  than  honey  ? 


daughter  from  telling  it  to  the  father 
or  mother.  The  greatest  proof  of 
confidence  is  to  say,  "  I  have  told 
you  what  I  have  not  revealed  to  my 
father."  In  proof  of  the  great  affec- 
tion one  has  for  another,  it  is  said, 
"  He  has  told  things  to  him  that  he 
would  not  have  related  to  bis  pa- 
rents." "  iVIy  friend,  do  tell  me  the 
secret." — "Tell  you'?  yes,  when  I 
have  told  my  parents."'    Roberts. 

17.  The  seven  days.     That  is,  the 

rest  of  the  seven  days. IT  Lay  sore 

upon  him.     Rather,  Heb.  '  strongly 

urged,  solicited,  or  pressed  him.' 

%She  told  the  riddle.  The  meaning 
of  the  riddle.  When  we  trust  a  se- 
cret out  of  our  own  breast,  we  must 
not  expect  it  will  long  continue  such. 
It  was  not  the  mark  of  a  wise  man 
in  Samson  to  suppose  that  another 
would  be  more  faithful  to  him  than 
he  was  to  himself 

18.  What  is  s-wecter  than  honey? 
what  is  stronger  than  a  lirm  1  This 
must  be  understood  merely  as  a  com- 
pend  of  the  solution  of  the  riddle, 
for  it  was  not  simply  the  two  distinct 
objects,  the  lion  and  the  honey,  which 
constituted  its  point,  but  the  '  coming 
out '  of  the  one  from  the  other,  and 
unless  the  manner  of  this  wasstateil, 
we  do  not  see  how  the  riddle  could 
properly  be  considered  asrolvcd. 


and  what  Is  stronger  than  a  lion  ? 
And  he  said  unto  them.  If  ye 
had  not  ploughed  with  my  heif- 
er, ye  had  not  found  out  my 
riddle. 

19  TT  And  nhe  Spirit  of  the 
Lord  came  upon  him,  and  he 
went  down  to  Ashkelon,  and- 
slew  thirty  men  of  them,  and 
took  theirspoil,  and  gave  change 

p  eh.  3.  10,  and  13.  25. 


^Ifye  hadnotploughed  with  my  heifer, 
&c.  A  proverbial  expression,  inti- 
mating that  the  Philistines  could  not 
have  obtained  the  solution  of  the  rid- 
dle without  availing  themselves  of 
the  assistance  of  his  wife.  Samson 
might  justly  have  disputed  the  point 
with  them,  inasmuch  as  they  did  not 
find  out  the  riddle  themselves,  but 
gained  the  knowledge  of  it  by  treach- 
ery; nevertheless  he  generously  de- 
termined to  abide  by  the  forfeit. 
19.   The    Spirit  of  the  Lord  caijie 

upon  him.     See  on  v.  6. "fT  Went 

down  to  Ashkelon,  and  slew  thirty  men 
of  them,  &c.  Ashkelon  was  a  city 
possessed  at  this  time  by  the  Philis- 
tines, and  one  of  their  five  lordships, 
though  it  had  previously  been  taken 
and  for  some  time  held  by  Judah,  ch. 
1.  18.  It  was  situated  fifteen  miles 
north  of  Gaza,  nine  north  of  Aslwlod, 
^nd  about  forty  west  from  Jerusalem. 
The  divine  predictions  respeciing  it 
have  been  so  literally  fulfilled,  that 
there  is  not,  says  Richardson,  an  in- 
habitant within  its  Avails;  its  lofty 
towers  lie  scattered  on  the  ground, 
and  the  ruins  within  its  walls  do  not 
shelter  a  human  being.  Samson's 
going  to  this  distant  city  and  taking 
the  lives  of  thirty  of  iis  inhabitants 
can  only  be  justified  on  the  general 
ground  of  his  being  raised  up  to  be 


B.C.  1141.] 


CHAPTER  XIV. 


195 


of  garments  unto  them  which 
expounded  the  riddle.  And  his 
anger  was  kindled,  and  he  went 
up  to  his  father's  house. 


a  judge  and  deliverer  of  his  people, 
and  lo  avenge  iheir  Philistine  oppres- 
sors. The  inference  is  reasonable, 
that  the  Spirit  of  the  Lord  came  upon 
hiin  not  only  to  enable,  but  also  to 
authorize  him  to  perform  the  deed 
here  mentioned.  '  It  is  just  wiili  God 
to  destine  what  enemies  he  pleases  to 
execution.  It  is  not  to  be  inquired, 
why  this  man  is  stricken  rather  than 
another,  wiien  both  are  Philistines  ' 

Bf.    Hall. ^   Took    their    spoil. 

Their  apparel ;  the  garments  which 
tliey  had  on,  and  of  which  he  strip- 
ped their  dead  bodies.  E.xpress  men- 
lion,  it  is  true,  is  not  here  made  of 
the  sheets  or  shirts,  but  they  are  evi- 
dently implied  from  v.  13.  The 
Jev.'ish  critics  make  it  a  question 
how  Samson,  being  a  Nazarite,  and 
consequently  forbidden  to  touch  a 
dead  body.  Num.  G.  G,  could,  with- 
out pollution,  have  possessed  himself 
of  the  raiment  of  these  slain  Philis- 
tines. The  question  is  one  of  no 
great  moment,  as  [he  facts  in  the  case 
force  us  to  the  conclusion,  either  that 
this  prohibition  wasbindingonly  up- 
on the  ieinforary,  and  not  upon  the 
perpetual  Nazariies,  or  that  God 
through  his  Spirit  acting  in  and  by 
Samson,  granted  him  a  dispensation 
in  this  particular;  as  the  same  au- 
thority which  binds  has  power  also  to 
loose,  in  regard  to  ceremonial  observ- 
ances.  IT  His  an^er  was  kindled. 

Against  his  perfidious  wife  and  his 
thirty  companions,  who.se  treatment 
of  him  had  been  so  treacherous  and 

unprincipled. ^Ue  tccnt  vp  to  his 

father's  house.      Abandoning  for  the 


20  But  Samson's  wife  ''was 
given  to  his  companion,  whom 
he  had  used  as  "■  his  friend. 

q  ch.  15.  2.     r  John  3.  29. 


present  his  new-married  wife,  but 
not,  we  think,  with  the  design  of  a 
permanent  desertion.  It  was  proba- 
bly with  a  view,  in  a  mild  way,  to 
signify  his  displeasure  at  her  recent 
conduct,  and  to  bring  her  to  the  ex- 
pression of  a  suitable  regret.  The 
result,  however,  was  different  from 
what  he  anticipated. 

20.  Samson's  wife  was  given  to  his 
companion,  &c.  Heb.  in3'"l?2i  "^nn 
tchi  lemcrechu,  bccavu  to  his  compa- 
nion. The  consent  and  agency  of 
her  parents  in  this  disposal  of  her  are 
not  expressed,  but  implied.  It  is 
probable  that  they  were  by  this  time, 
on  further  acquaintance  with  Sam- 
son, quite  willing  to  have  the  con- 
nexion broken  up,  and  to  be  rid  of 
one  whose  intimate  relation  lo  them 
augured  no  good,  and  accordingly 
seized  the  colorable  pretence  of  his 
temporary  withdrawment  to  make 
the  separation  lasting.  '  What  pre- 
tence of  friendship  soever  he  make, 
a  true  Philistine  will  soon  be  weary 

of  an  Israelite.'  Bp.Hall. '^Whom 

he  had  used  as  his  friend.  With 
whom  he  had  been  upon  the  most 
intimate  terms.  This  person,  tech- 
nically termed  the  parajiymph,  was 
probably  what  is  called  in  the  New 
Testament  the  'friend  of  the  bride- 
groom.' He  was  a  trusted  friend, 
and  charged  with  a  peculiarly  deli- 
cate and  confidential  office.  He  de- 
voted himself  for  a  time  almost  en- 
tirely to  the  affairs  of  the  bridegroom; 
before  the  day  of  marriage,  he  was 
usually  the  medium  of  communica- 
tion betM'een  the  bridegroom  and  the 


I9d 


JUDGES. 


[B.  C.  1140. 


CHAPTER  XV. 

BUT  it  came  to  pass  within 
a  while  after,  in  the  time 
of  wheat-harvest,  that  Samson 
visited  his  wife  with  a  liid  ;  and 
he  said,  I  will  go  in  to  my  wife 
into  the  chamber.  But  her  fa- 
ther would  not  suffer  him  to  go 
in. 

bride  ;  during  the  marriage  festivity, 
he  was  in  constant  attendance,  doing 
his  best  to  promote  the  hilarity  of  the 
entertainments,  and  rejoicing  in  the 
happiness  of  his  friend.  Nor  did  his 
duties  terminate  with  the  completion 
of  the  marriage,  but  he  was  consider- 
ed the  patron  and  confidential  friend 
of  both  parties,  and  was  usually  call- 
ed in  to  compose  any  differences  that 
might  arise  between  them.  Samson's 
friend  must,  as  his  paranymph,  liave 
had  peculiar  facilities  for  forming 
an  acquaintance  with  the  woman, 
and  of  gaining  her  favorable  notice; 
and  the  treachery  of  one  whom  he 
had  so  largely  trusted,  must  have 
been  peculiarly  distressing  to  him. 
Wrongs  done  by  a  friend  wound  the 
spirit  more  deeply  than  any  others. 
'  It  was  thou,  my  friend,'  says  David. 


CHAPTER  XV. 

1.  In  the  time  of  ivheat-harvest. 
Which  in  that  country  was  in  April 
and  May.  The  time  of  the  visit  is 
specified  in  reference  to  the  exploit 

sub.'^equently  mentioned,  v.  4,  5. 

IT  Visited  his  wife  with  a  kid.  Carry- 
ing a  kid  in  token  of  reconciliation. 
Time  had  now  cooled  his  resent- 
ment, and  probably  not  knowing 
that  she  had  meanwhile  been  given 
to  another,  he  was  willing  to  make 
the  first  overtures  of  returning  amity. 
'  The  wisest,  though  offended,  will 


2  And  her  father  said,  I  verily 
thought  that  thou  hadst  utterly 
"  hated  her  ;  therefore  I  gave  her 
to  thy  companion :  is  not  her 
younger  sister  fairer  than  she  ? 
take  her,  I  pray  thee,  instead 
of  her. 

3  IT  And  Samson  said  concern- 

a  ch.  14.  20. 

be  the  first  to  seek  peace,  and  the 
readiest  to  pass  by  a  transgression.' 

Hawcis. U  He  said,  I  will  go  in, 

&c.  He  said  to  himself;  he  pro- 
posed ;  he  formed  the  purpose. 

IT  Into  the  chamber.  Into  the  interior 
apartments  appropriated  to  the  wo- 
men ;  the  harem. 

2.  I  verily  thought  that  thou  hadst 
utterly  hated  her.  Heb.  ^rr\)2^  Ifajs 
amor  aviarti,  saying,  I  said  that 
thou,  &.C.  I  said  in  my  heart,  I  cer- 
tainly concluded.  The  excuse  was 
very  frivolous,  for  it  does  not  appear 
that  Samson  was  long  absent,  and  at 
any  rate,  he  had  no  right  to  bestow 
her  again  in  marriage  without  first 
apprising  him  of  his  intention. 
The  act  of  repudiation  in  the  East 
was  always  supposed  to  originate 
with  the  husband,  and  not  with  the 

wife. H  Is  not  her  younger  sister 

fairer  than  she7  Heb.  ri3?2>2  mit3 
tohah  'inimvienah,  better  than  she. 
Words  expressive  of  moral  quali- 
ties are,  in  Hebrew  and  other  lan- 
guages, frequently  applied  to  per- 
sonal endowments.  Thus  in  English 
we  have  '  good-looking  '  for  hand- 
some.  IT  Take  her.     Heb.  ^  "^ntT 

tehi  leka.  let  her  be  to  thee.  Thus,  in 
fact,  proposing  what  would  have  been 
to  Samson  an  incestuous  marriage, 
Lev.  18.  18,  however  the  Philistines 
regarded  it. 

3.  Samson  said  concerning  them. 


B.C.  1140.] 


CHAPTER  XV. 


197 


ing  them,  Now  shall  I  be  more 
bbmeiess  than  the  Philistines, 
though  1  do  them  a  displeasure. 

Said  to  himself.  It  is  very  improba- 
ble thai  he  would  have  announced 
verbally  to  any  one  the  purpose 
which  he  had  now  conceived  in  his 
mind.  In  forming  this  resolution, 
iie  acted  rather  in  a  public  than  a 
private  capacity.  Had  he  aimed  to 
avenge  only  his  personal  injuries,  it 
would  have  been  sutficient  to  have 
chastised  his  rival  and  his  father-in- 
law  only :  but  as  the  slight  which 
excited  his  indignation  had  no  doubt 
been  put  upon  him  because  he  was 
an  Israelite,  he  determines  as  an  Is- 
raelite to  seek  revenge.  He  had 
done  wiat  was  proper  in  endeavor- 
ing by  a  present  to  effect  a  reconcili- 
ation with  his  wife,  but  as  his  over- 
tures had  I'^en  repulsed,  no  one  could 
blame  him  if  he  now  showed  his  just 
resentments.  When  we  have  done 
our  be.^t  to  prevent  a  quarrel,  we 
cannot  be  charged  with  the  conse- 
quences of  it. 

4.  We7U  and  caug/d  three  hundred 
foxes.  Not  that  he  did  this  in  one 
day,  or  that  he  did  it  alone.  In  the 
Scripture  idiom,  a  person  is  continu- 
ally described  as  doing  that  which 
he  orders  to  be  done,  and  no  doubt 
such  a  person  as  Samson  could  easi- 
ly command  whatever  assistance  he 
required.  Nor  is  it  to  be  supposed 
that  the  scene  of  devastation  was  con- 
fined to  one  particular  place.  From 
the  subsequent  narrative  it  would  ap- 
pear that  the  deslrnciion  of  the  corn- 
fields extended  widely  over  the  ter- 
ritories of  the  Philistines.  Comp.  v. 
C.  As  to  the  kind  of  animal  em- 
ployed on  this  occasion,  there  has 
been  no  small  controversy  among  ex- 
17* 


4  And  Samson  went  and  caught 
three  hundred  I'oxes,  and  took 
tire-brands,   and   turned  tail  to 


positors.  The  Heb.  word  D"ii3>1UJ 
shualim,  is  now  generally  agreed  to 
have  included  in  its  meaning  not  on- 
ly '  foxes,'  but  also  '  jackals,'  an  ani- 
mal rightly  described  as  something 
between  the  wolf  and  the  fox,  and 
hence  sometimes  termed  by  natural- 
ists '  the  wolf-fox.'  These  animals, 
which  were  very  numerous  in  Pal- 
estine, associate  together  in  large 
herds  or  packs,  sometimes  to  the 
amount  of  two  or  three  hundred  ;  dif- 
fering in  this  respect  from  the  fox, 
which  is  not  gregarious,  and  is  far 
more  cunning.  Like  foxes,  however, 
they  live  in  holes,  which  they  form 
under  ground,  and  they  are  particu- 
larly prone  to  resort  to  ruined  towns, 
not  only  because  they  there  iind  nu- 
merous secure  retreats  ready  made, 
but  because  the  same  facilities  at- 
tract to  such  places  other  animals,  on 
whose  dead  bodies  they  prey.  From 
this  circumstance,  the  prophets  in 
describing  the  future  desolation  of  a 
city,  say  it  shall  become  '  the  habita- 
tion of  jackals,'  a  prediction  verified 
by  the  actual  condition  of  many  pla- 
ces to  which  their  prophecies  apply. 
Thus  it  is  said  by  travellers  that  the 
ruins  of  Ascalon  in  particular  afford 
habitation  to  great  numbers  of  these 
animals.  The  howlings  of  these 
packs  of  jackals  are  frightful,  and 
give  great  alarm  to  travellers;  whence 
they  are  also  called  in  Heb.  ti"''^!;* 
Ayim,  hoiflers,  improperly  rendered 
'  wild  beasts  of  the  islands.'  Is.  13. 
22 ;  Jer.  2.  39.  But  it  appears  that 
the  common  fox  is  also  of  frequent 
occurrence  in  Palestine,  and  as  both 
are  included  under  the  common  teria 


198 


JUDGES. 


[B.  C.  1140. 


tail,  and  put  a  fire-brand  in  the 
midst  between  two  tails. 

5  And  when  he  had  set  the 
brands  on  fire,  he  let  them  go 
into  the  standing  corn  of  the 
Philistines,  and  burnt  up  both 
the  shocks,  and  also  the  stand- 
ing corn,  with  the  vineyards  and 
olives. 


Shual,  it  must  generally  be  left  to  the 
bearing  of  the  context  to  determine 
when  the  jackal  and  when  the  fox 
are  respectively  denoted.  That  the 
jackal  is  intended  in  the  text  now 
before  us,  we  may  infer  from  the 
number  of  animals  taken  by  Samson, 
which  must  have  been  easier  wnth 
creatures  prowling  in  large  droves, 
than  with  a  solitary  and  very  wily 
animal  like  the  fox. IF  Took  fire- 
brands. Rather,  Heb.  S"i~tb  lappi- 
dlm.  torches.  A  firebrand,  in  such  a 
position,  if  sufficiently  ignited  to  kin- 
dle a  blaze  in  the  shocks  of  corn, 
would  soon  have  burnt  itself  free 
from  the  tails  of  the  foxes,  or  have 
been  extinguished  by  being  drawn 
over  the  ground.  A  torch  or  flam- 
beau, on  the  other  hand,  made  of  re- 
sinous wood  or  artificial  materials, 
being  more  tenacious  of  flame,  would 
have  answered  a  far  better  purpose; 
and  such  is  the  legitimate  import  of 

the  original. 'i\And  turned  tail  to 

tail.  This  was  doubtless  intended  to 
prevent  them  from  making  too  rapid 
a  retreat  to  their  holes,  or,  indeed, 
from  going  to  their  holes  at  all. 
They  were  probably  not  so  tied  that 
they  should  pull  in  difl^erent  direc- 
tions, but  that  they  might  run  devi- 
ously and  slowly,  side  by  side,  and 
so  do  the  more  effectual  execution. 
Had  he  put  a  torch  to  the  tail  of 
each,  the  creature,  naturally  terrified 


6  IT  Then  the  Philistines  said, 
Who  hath  done  this  ?  And  they 
answered,  Samson,  the  son-in- 
law  of  the  Timnite,  because  he 
had  taken  his  wife,  and  given 
her  to  his  companion.  ''  And  the 
Phihstines  came  up,  and  burnt 
her  and  her  father  with  fire. 


at  fire,  would  instantly  have  betaken 
itself  to  its  hole  or  some  place  of  re- 
treat, and  thus 'the  design  of  Samson 
would  have  been  wholly  frustrated. 
But  by  tying  two  of  them  together 
by  the  tail  they  would  frequently 
thwart  each  other  in  running,  and 
thus  cause  the  greater  devastation. 
If  it  be  asked  why  Samson  resorted 
to  such  an  expedient  at  all,  instead 
of  firing  the  cornfields  with  his  own 
hand,  which  would  have  been  a 
much  simpler  and  easier  method  of 
compassing  his  object,  we  may  say 
perhaps  in  reply,  that  by  the  mean- 
ness and  weakness  of  the  instru- 
ments employed  he  designed  to  put 
a  more  signal  contempt  upon  the 
enemies  with  whom  he  contended, 
thus  mingling  ridicule  with  revenge. 
6.  And  they  ansivered,  &c.  '  The 
mention  of  the  offence  draws  in  (that 
of)  the  provocation ;  and  now  the 
wrong  to  Samson  is  scanned  and  re- 
venged ;  because  the  fields  of  the 
Philistines  are  burned  for  the  wrong 
done  to  Samson  by  the  Timnite  in  his 
daughter,  therefore  the  Philistines 
burn  the  Timnite  and  his  daughter. 
The  tying  of  the  firebrand  between 
two  foxes  was  not  so  witty  a  policy, 
as  the  setting  of  a  fire  of  dissension 
betwixt  the  Philistines.'     Bp.  Hall. 

'iBurnt  her  and  her  father  with 

fire.    A  most  inhuman  and  barbar- 
ous act,  on  the  part  of  its  perpetrators, 


B.C.  1140.] 


CHAPTER  XV 


199 


7  IT  And  Samson  said  unto 
them,  Though  ye  have  done 
this,  yet  will  I  be  avenged  of 
you,  and  after  that  I  will  cease. 

S  And  he  smote  them  hip  and 
thiofh  with    a    ffreat    slaughter. 


yet  wonderfully  overruled  in  the  Pro- 
vidence of  God  to  chastise  the  guilty. 
The  Philistines  had  threatened  Sam- 
son's wife  thai  if  she  did  not  obtain 
and  disclose  her  husband's  secret, 
they  would  burn  her  and  her  father's 
house  with  fire.  She,  to  save  herself 
and  oblige  her  countrymen,  betrayed 
her  husband  ;  and  now  by  so  doing 
brought  upon  herself  the  very  doom 
which  she  so  studiously  sought  to 
avoid  !  To  seek  to  escape  suffering 
by  sin,  is  the  surest  way  to  bring  it 
upon  us!  '  The  fear  of  the  wicked 
it  shall  come  upon  him.' 

7.  Though  ye  have  done  this,  &c. 
Though  you  have  thought  by  this  act 
of  cruelty  to  my  wife  and  kindred, 
to  make  amends  for  -the  injury  done 
to  me,  yet  flatter  not  yourselves  that 
I  am  thereby  appeased,  and  that  I 
shall  forbear  farther  hostilities.  He 
doubtless  saw  that  his  wife  and  her 
family  were  victims  to  a  hasty  indig- 
nation occasioned  by  their  own  los.s- 
cs,  rather  than  the  subjects  of  a  right- 
eous and  well-considered  retribution, 
and  that  accordingly  there  was  no 
rea.son  for  him,  as  a  public  judge, 
called  and  appointed  of  God  to  de- 
liver his  country  from  oppression,  to 
cease  to  prosecute  that  work. 

8.  Smote  thevi  Mp  and  thigh.  Heb. 
'^ni  ^5  pit::  cms  y^  yak  otham 
shok  al  yariik,  sviote  them  leg  iipon 
thigh.  Apparently  a  proverbial  ex- 
pression, implying,  according  to  Ge- 
senius,  that  he  cut  them  in  pieces, 
BO  that  their  limbs,  their  legs  and 


And  he  went  down  and  dwelt 
in  the  top  of  the  rock  Etam. 

9  IT  Then  the  Philistines  went 
up,  and  pitched  in  Judah,  and 
spread  themselves  '^iii  Lehi. 


thighs,  tvere  scattered  and  heaped 
promiscuously  together ;  equivalent 
to  saying,  that  he  totally  destroyed 
them.  Whether  this  be  the  genuine 
interpretation  admits  of  some  doubt, 
but  as  we  have  nothing  more  plausi- 
ble to  propose,  it  is  left  to  the  read- 
ers judgment,  as  one  of  the  cases 
where  entire  satisfaction  as  to  the 
writer's  meaning,  is  unattainable. 
That  a  signal  overthrow  and  a  great 
slaughter  is  intended,  seems  to  be  un- 
questionable.  ^Dv:eU  in  the  lop  of 

the  rock  Etam.  Rather,  according  to 
the  Heb.,  '  in  a  cleft,  in  a  fissure  of 
the  rock.'  Of  the  exact  position  of 
this  place,  or  of  Samson's  motive  in 
resorting  thither,  we  arc  not  inform- 
ed. It  was  probably  a  natural  fortress, 
affording  peculiar  advantages  for 
defence,  of  which  Samson  no  doubt 
foresaw,  that  he  would  soon  be  ia 
need  of  availing  himself.  Their  re- 
cent defeat  would  naturally  rouse  the 
wrath  of  his  enemies  and  bring  them 
upon  him  in  all  their  force.  It  seems 
altogether  likely  from  his  words  in 
the  concluding  part  of  v.  7,  that  he 
had  accomplished  his  present  pur- 
pose of  revenge,  and  designed  no  far- 
ther annoyance  to  the  Philistine:* 
unless  provoked  to  it  by  new  ag- 
gressions on  their  part.  If  they 
then  will  rouse  the  sleeping  lion, 
let  them  expect  to  pay  dear  for  their 
temerity. 

9.  Pitched  in  Judah  and  spread 
thcnisclvea  in  Lehi.  Etam,  the  strong- 
hold   to   which    Samson    had   now 


200 


JUDGES. 


[B.  C.  1140 


10  And  the  men  of  Judah  said, 
Why  are  ye  come  up  against  us  ? 
And  they  answered,  To  bind 
Samson  are  we  come  up,  to  do 
to  him  as  he  hath  done  to  us. 

11  Then  three  thousand  men 
of  Judah  went  to  the  top  of  the 
rock  Etam,  and  said  to  Samson, 
Knowest  thou  not  that  the  Phi- 
listines   are   '^  rulers    over   us  '/ 

ci  ch.  14.  4. 

betaken  himself,  was  in  the  tribe  of 
Judah,  and  the  Philistines  probably 
intended  b}^  suddenly  appearing  with 
a  large  army  in  their  borders,  to  in- 
timidate that  tribe,  and  make  them 
subservient  to  their  design  of  cap- 
turing Samson.  '  Lehi  '  is  so  called 
here  by  anticipation,  as  it  received 
that  name  from  the  slaughter  with 
the  jaw-bone,  which  had  not  yet 
taken  place. 

10.  To  bind  Samson  are  we  come 
up,  «&c.  From  the  sequel  it  would 
appear  that  their  answer  included 
also  a  demand  upon  the  men  of  Judah 
for  their  services  and  co-operation 
in  niaking  a  prisoner  of  Samson. 

11.  Knowest  thou  not  that  the  Pki- 
Uslines  are  rulers  over  us?  A  most 
degrading  confession  to  come  from 
the  lips  of  an  Israelite,  and  plainly 
showing  that  they  had  become  con- 
tented slaves,  more  fearful  of  ofiend- 
ing  the  Philistines  than  anxious  to 
assert  their  independence.  But  their 
spirits  were  broken  by  the  base 
bondage  which  their  iniquities  had 
brought  upon  them,  and  instead  of 
bravely  setting  Samson  at  their  head, 
to  fight  for  their  liberty,  they  meanly 
resolve  to  make  a  sacrifice  of  him 
to  his  enemies !  preferring  ignomini- 
ous servitude  to  a  generous  struggle 
for  their  country.     Instead  of  honor- 


what  is  this  that  thou  hast  done 
unto  us?  And  he  said  unto 
them.  As  they  did  unto  me,  so 
have  I  done  unto  them. 

12  And  they  said  unto  him, 
We  are  come  down  to  bind  thee, 
that  we  may  deliver  thee  into 
the  hand  of  the  Philistines.  And 
Samson  said  unto  them.  Swear 
unto  me,  that  ye  will  not  fall 
upon  me  yourselves. 


ing  him  for  his  courage,  they  blame 
him  for  his  rashness,  and  desire  him 
peaceably  to  submit  to  their  bonds.' 
12.  Swear  unto  me  that  ye  tcill  not 
fall  uponme  yourselves.  Though  he 
had  abundant  occasion  to  expostulate 
with  them  on  account  of  their  ingra- 
titude, and  to  upbraid  them  with  their 
cowardice  and  infatuation,  yet  he 
generously  forbears  reproaches,  and 
merely  demands  assurance  that  he 
should  receive  no  harmat  their  hands. 
He  does  not  make  the  stipulation  fur 
fear  of  them,  for  he  could  as  easily 
have  freed  himself  from  the  hands 
of  his  brethren  as  from  those  of  the 
Philistines,  but  he  would  avoid  the 
necessity  of  acting  towards  them  as 
enemies.  His  motive  for  consenting 
thus  readily  to  be  bound  and  deliver- 
ed up  to  the  Philistines  undoubtedly 
was,  that  he  knew  the  issue  of  it 
would  be  to  afibrd  him  a  new  occa- 
sion of  inflicting  vengeance  upon 
that  oppressive  race.  '  Samson 
abides  to  be  tied  by  hi=  own  country- 
men, that  he  may  have  the  glory  of 
freeing  himself  victoriously.  Even 
so,  O  Saviour,  our  better  Nazarite, 
thou,  which  couldst  have  called  to 
thy  father,  and  have  had  twelve  le- 
gions of  angels  for  thy  rescue, 
wouldst  be  bound  voluntarily  that 
thou    mightest    triumph  !      So    the 


B.  C.  1140.1 


CHAPTER  XV. 


201 


13  And  they  spake  unto  him, 
saying,  No :  but  we  will  bind 
thee  fast,  and  deliver  thee  into 
their  hand :  but  surely  we  will 
not  kill  thee.  And  they  bound 
him  ■with  two  new  cords,  and 
brought  him  up  from  the  rock. 

14  1"^  And  when  he  came  unto 
Lehi,  the  Philistines  shouted 
against  him  :  and  '  the  Spirit  of 
the  Lord  came  mightily  upon 
him,  and    the    cords    that  icere 

e  ch.  3.  10,  and  14.  6. 

blessed  martyrs  were  racked  and 
vvoiikl  not  be  loosed,  because  ihey 
expected  a  better  resurrection.  If 
we  be  not  as  -well  ready  to  suffer  ill 
as  to  do  good,  we  are  not  fit  for  the 
consecration  of  God.'    Bp,  Hall. 

1 3.  Brought  kim  up  from  the  rock. 
From  the  clefc  or  cave  of  the  rock 
in  which  he  had  taken  shelter.  See 
on  V.  8.  From  hence  he  was  brought 
to  Lehi,  where  the  Philistines  had 
pitched  their  camp. 

14.  Became  as  fiax  tlml  was  burnt. 
A  flaxen  or  hempen  cord  that  has 
been  burnt  in  the  fire  will  still  re- 
tain its  form  when  taken  out,  but  it 
has  no  strength ;  it  is  henceforth  a 
mere  cinder  and  falls  to  pieces  at  the 
■slightest  tench.  Such,  in  point  of 
weakness,  were  the  cords  with  which 
Samson  was  now  bound.  In  the 
ensuing  clause,  '  his  bands  loosed 
(Heb.  melted),'  the  figure  is  varied 
and  the  bands  represented  asfloicin-g 
ajf'his  limbs  like  a  liquid  substance. 

15.  Found  a  neio  jaw-bone  of  an 
CSS.  Heb.  n"^"lt3  teriyyah,  green  or 
moist,  i.  e.  the  jaw-bone  of  an  ass  re- 
cently dead.  The  bones  of  any  ani- 
mal in  such  a  stale,  would  not  so 
easily  break  as  when  they  had  be- 
come dry. 


upon  his  aims  became  as  flax 
that  was  burnt  with  fire,  and 
his  bands  loosed  from  off  his 
hands. 

15  And  he  found  a  new  jaw- 
bone of  an  ass,  and  put  forth 
his  hand,  and  took  it,  and  '^slev/ 
a  thousand  men  therewith. 

16  And  Samson  said,  With 
the  jaw-bone  of  an  ass,  heaps 
upon  heaps,  with  the  jaw  of  an 
ass  have  1  slain  a  thousand  men. 

f  ch.  3.  31.    Lev.  2G.  8.    Josh.  23.  10. 


IG.  Heaps  upon  heaps.  Heb.  "llJan 
Dri"l^n  ^Ivamor  Viamoralkarjim,  an 
heap,  two  heaps.  The  original  con- 
tains a  peculiar  play  upon  the  sound 
of  the  v.'-ords,  which  cannot  be  trans- 
ferred into  any  other  language.  The 
same  word  in  Hebrew,  '11)2)1  ^havior, 
signifies  both  an  ass  and  a  heap,  thus 
forming  an  elegant  paranomasia, 
and  representing  the  Philistines  fall- 
ing as  tamely  as  asses.  Some  have 
considered  this  short  pean  of  Samson 
as  faulty  in  not  ascribing  his  victory 
more  directly  and  unequivocally  to 
God,  who  had  enabled  him  to  accom- 
plish it.  The  words,  it  is  true,  con- 
tain no  express  mention  of  the  name 
of  Jehovah,  but  it  cannot,  we  think, 
be  fairly  inferred  that  the  recogni- 
tion of  the  divine  power  was  not 
present  to  his  thoughts,  or  that  he 
intended  to  ascribe  the  result  to  the 
prowess  of  his  own  arm.  It  is  per- 
haps rather  to  be  understood  as  an 
exclamation  ol' grateful  and  adoring 
wonder,  that  he,  who  was  in  himself 
a  poor,  weak  worm,  should  have 
been  enabled,  with  such  a  contempti- 
ble instrument,  to  effect  so  signal  an 
overthrow  of  his  enemies. 

17.  Called  that  place  Ramath-leJd. 
And  by  contraction  *  Lehi ;'  as  was 


202 


JUDGES. 


[B.  C.  1140. 


17  And  it  came  to  pass  when 
he  had  made  an  end  of  speak- 
ing, that  he  cast  away  the  jaw- 
bone out  of  his  hand,  and  called 
that  place  Ramath-lehi. 

IS  IF  And  he  was  sore  athirst, 
and  called  on  the  Lord,  and 
said,  "Thou  hast  given  this  great 
deliverance  into  the  hand  of  thy 
servant :    and   now   shall  1  die 


usual  with  proper  names,  as  Salem 
for  Jerusalem,  Sheba  for  Beersjieba, 
and  man}'  others.  The  exact  im- 
port of  the  original  Tli  r.^"l  ro.maUi- 
leki,  is  not  easily  determined.  It 
may  mean  either  '  the  casting  away 
of  the  jaw-bone,'  '  the  lifting  up  of 
the  jaw-bone,'  or  '  the  hill  of  the  jaw- 
bone.' The  last  is  most  consistent 
with  grammatical  structure,  and 
unites  in  its  support  the  suffrages  of 
the  greatest  number  of  modern 
critics. 

19.  God  clave  a  holloio  place.  That 
is,  so  clave  the  ground  or  the  rock 
as  to  make  a  holloiu  place.  Thus  Ps. 
74.  15,  '  Thou  didst  cleave  the  foun- 
tain ;'  i.  e.  thou  didst  cleave  the  rock 
so  as  to  cause  a  fountain  to  spring 
up  in  it.  Thus  Is.  47.  2,  '  Take  the 
millstones  and  grind  meai ;'  i.  e. 
grind  corn  into  meal.  Judg.  16.  30, 
'  The  dead  which  he  slew  at  his 
death,'  &c.,  i.  e.  those  who  became 
dead  by  his  slaying  them.  The  ori- 
ginal for  '  hollow-place,'  elsewhere, 
signifies  a  mortar,  and  here  denotes 
undoubtedly  that  a  cavity  was  now 
made  in  the  earth  of  the  form  of  a 
mortar,  on  which  account  Horsley 
not  unaptly  renders  it.  '  clave  a  mor- 
tar-hole in  Lehi.' IT  That  was  in 

tJtejaw.  An  unfortunate  rendering, 
as  is  now  almost  universally  conced- 


for  thirst,  and  fall  into  the  hand 
of  the  uncircumcised  ^ 

19  But  God  clave  a  hollow 
place  that  was  in  the  jaw,  and 
there  came  water  thereout ;  and 
when  he  had  drunk,  ''  his  spirit 
came  again,  and  he  revived. 
Wherefore  he  called  the  name 
thereof  En-hakkore,  which  is 
in  Lehi  unto  this  day. 

h  Gen.  45.  27.     Isai.  40.  29.    Ps.  34.  6. 


ed.  The  writer  undoubtedly  meant 
to  say,  that  God  clave  a  hollow  place 
which  was  in  Lehi,  and  not  in  the 
jaw-bone.  Indeed  the  propriety  of 
this  reading  is  evident  from  the  con- 
text;  for  if  we  have  'jaw,'  or,  'jaw- 
bone '  here,  we  ought  to  retain  it  in 
the  concluding  clause  of  this  verse, 
and  instead  of  saying,  '  which  is  m 
Lehi  unto  this  day,  say,  '  which  is 
in  the  jaw-bone  unto  this  day.'  The 
fact  that  the  Hebrew  word  for  'jaw- 
bone,' and  for  '  Lehi,'  is  the  same, 
and  a  fondness  for  multiplying  mira- 
cles, probably  led  several  of  the  an- 
cient versions  to  understand  Lehi 
here  as  denoting  the  jaw-bone  of  the 
ass  rather  than  the  place  so  called. 

1T//ZS  spirit  came  again.      His 

strength  and  spirits,  exhausted  by  the 
excessive  fatigue  of  the  recent  en- 
counter,  were    effectually    revived. 

IT  He  called  the  name  thereof  En- 

hakkorc.  That  is,  'the  fountain  of 
him  that  called  or  prayed.'  Geddes, 
'  invocation-well.'  Instead  of  '  he 
called,'  the  proper  rendering  undoubt- 
edly is,  '  it  was  called,'  i.  e.  this  be- 
came its  popular  appellation,  as  it 
seems  to  have  become  henceforward 
a  perennial  spring.  According  to 
the  distinction  of  the  Hebrew  accents 
the  whole  clause  is  to  be  translated 
thus;    'And  the  nam.e  thereof  was 


B.  C.  1120.] 


CHAPTER  XVI. 


203 


20  And  he  judgcil  Israel  Un 
the  days  of  the  Philistines  twen- 
ty years. 

i  ch.  13. 1. 


called  unto    this    day  Eii-hakkore, 
which  is  in  Lehi.' 

20.  Judged  Israel  in  the  days  of  the 
Philistines  twenty  years.  His  ad- 
ministration is  .supposed  not  to  have 
been  .strictly  universal  or  extended 
over  the  whole  of  Israel,  but  limited 
rather  to  the  southwestern  district  of 
Palestine,  where  the  oppression  of  the 
people  was  most  severe.  The  phrase, 
'  in  the  days  of  the  Philistines,'  is 
peculiar,  implying:  the  days  or  the 
period  during  which  the  Philistines 
had  the  upper  hand  of  Israel;  leav- 
ing us  to  infer  that  Samson's  efforts 
did  not  avail  entirely  to  crush,  but 
only  to  restrain,  limit  and  weaken 
the  power  of  the  oppressors.  The 
Lord  did  not  grant  a  full  deliverance, 
because  his  people  were  not  yet  suf- 
ficiently chastised  for  their  sins. 
Indeed  it  was  not  till  the  days  of 
David  that  the  Philistine  5'oke  was 
completely  .shaken  off,  2  Sam.  3.  18. 
Of  the  adjustment  of  the  period  of 
tw'enty years  here  mentioned,  .seech. 
13.  1. 


CHAPTER  XVI. 
1.  Then  went  Samson  to  Gaza. 
This  place  was  the  capital  and  the 
most  important  of  the  five  Phili.stine 
principalities,  and  was  situated  about 
fifteen  miles  south  of  A.scalon,  sixty 
miles  .south  west  from  Jerusalem,  and 
between  two  and  three  miles  from 
the  sea.  It  was  a  very  ancient  city, 
and  is  always  spoken  of  in  the  Old 
Testament  as  a  place  of  great  impor- 
tance. In  more  modern  times  it  has 
undergone  a  great  variety  of  changes 


CHAPTER  XVI. 

THEN  went  Samson  to  Gaza, 
and   saw  there  an  harlot, 
and  went  in  unto  her. 

occasioned  by  the  fortunes  of  war, 
till  at  present  it  has  declined  to  a 
trading  village  of  some  three  or  four 
tiiousand  inhabitants.  It  stands  upon 
a  hill  of  about  two  miles  circumfer- 
ence at  the  base,  surrounded  by  val- 
leys, and  overlooking  a  prospect  of 
much  beauty.  Environed  by  and  in- 
ter.sper.sed  with  gardens  and  planta- 
tions of  olive  and  date  trees,  the  town 
has  a  picturesque  appearance  to  which 
its  numerous  elegant  minarets  not  a 
little  contribute.  The  buildings  be- 
ing mostly  of  stone,  and  the  streets 
moderately  broad,  the  interior  answers 
expectation  better  than  most  other 
towns  of  Syria,  and  affords  accom- 
modations far  superior  to  most  places 
in  Egypt.  The  suburbs,  however, 
are  composed  of  miserable  mud  huts  ; 
but  all  travellers  concur  with  Sandys 
in  admiring  the  variety  and  richness 
of  the  vegetable  productions,  both 
wild  and  cultivated,  of  the  environs. 
The  inhabitants  have  manufactures 
of  cotton  and  soap,  but  derive  their 
principal  support  from  the  commerce 
between  Egypt  and  Syria,  which 
must  all  pass  this  way.  Scarcely 
any  of  its  ancient  remains  are  now  to 
be  found.  Those  of  which  travellers 
gave  an  account  a  century  or  two 
ago,  have  nearly  all  disappeared. — 
The  real  motive  by  which  Samson 
was  prompted  in  this  visit  to  Gaza, 
it  is  vain  to  attempt  to  di.scover.  We 
can  scarcely,  however,  from  the  se- 
quel resist  the  impression  that  his 
spiritual  affections  had  suffered  a  se- 
rious decline,  that  he  had  relaxed  the 
vigilance  and  circum.spection  of  his 


204 


JUDGES 


[B.  C.  1120. 


2  And  it  was  told  the  Gazites, 
saying,  Samson  is  come  hither. 
And  they  "compassed  him  in, 
and  laid  wait  for  him  all  night 
in  the  gate  of  the  city,  and  were 
quiet  all  the  night,  saying,   In 

a  1  Sam.  23  26.  Ps.  llS.  10,  11,  12.  Acts 
9  24, 


■walk  as  a  Nazarite,  and  that  he  ven- 
tured uncalled  among  the  uncircam- 
cised.  Considering  the  relation  in 
which  hestood  to  the  Philistines,  and 
the  light  in  which  he  was  regarded 
by  them,  it  was  certainly  a  step  full 
of  personal  danger,  provided  he  went 
thither  openly  and  without  disguise. 
But  from  the  context  it  would  rather 
appear,  that  he  entered  the  gates 
■without  the  citizens  being  at  first  ap- 
prised of  the  fact.  His  being  there, 
however,  was  soon  noised  abroad, 
and  his  enemies  ■\vere  at  once  on  the 
alert  with  their  machinations  to  get 
him  in  their  power,  and  what  security 
for  safety  have  they  who  wander  un- 
bidden from  the  path  of  duty  1 

%And  saw  there  an  harlot,  &c.  The 
seeing  this  lewd  woman  was  not  per- 
haps the  moving  cause  of  his  going 
to  Gaza,  but  being  there  he  accident- 
ally fell  in  with  her,  and  was  unhap- 
pily ensnared  by  the  sight  of  his  eyes. 
How  have  the  strongest  in  grace  oc- 
casion to  pray.  Lead  us  not  into 
temptation  ! 

2.  And  it  was  told  the  Gazites  say- 
ing, &c.  The  original  word,  13"'T 
vayuggad,  corresponding  to  the  Ital- 
ics, is  so  essential  to  the  completion 
of  the  sense  here,  that  there  can  be 
little  doubt  that  it  has  by  some  acci- 
dent been  omitted.  This  is  confii:med 
by  the  fact  that  the  ancient  versions 
for  the  most  part  exhibit  its  equiva- 
lent.  ^  They  compassed   him  in. 


the  morning  when  it  is  day  we 
shall  kill  him. 

3  And  Samson  lay  till  mid- 
night, and  arose  at  midnight,  and 
took  the  doors  of  the  gate  of  the 
city,  and  the  two  posts,  and 
went  away  with  them,  bar  and 
all,  and  put  them  upon  his  should- 


Heb.  i;3D"'T  vayasobu,  they  toent  round 
about.  With  the  utmost  activity  they 
traversed  the  city  to  and  fro,  con- 
versing with  each  other,  concerting 
plans,  and  adopting  measures  to 
make  a  captive  of  their  rao.st  for- 
midable foe.  Their  principal  pre- 
caution, it  seems,  was  to  station  sen- 
tinels at  the  gates  to  appreliend  him 
as  he  should  attempt  to  pass  out  in 

the  morning. II  Were  quiet  all  the 

night.  Heb."Ii)"inni  yith'haresMi,kept 
themselves  silent ;  as  if  by  special  con- 
straint. They  would  do  nothing, 
malie  no  disturbance,  create  no 
alarm,  that  would  endanger  the  suc- 
cess of  their  schemes. 

3.  Took  the  doors  of  the  gate.  Heb, 
fns^'i  yeehOz,  laid  hold  of,  seized.  Not 
the  great  gate  itself,  but  the  two 
smaller  doors  or  leaves,  constructed 
within  the  large  gate,  and  which 
alone  were  opened  on  ordinary  oc- 
casions. The  posts,  bar,  &c.,  of 
these  were  different  from  (he  mure 
solid  and  massy  fixtures  of  the  great 
gate,  which  of  course  he  could  not 
think  of  removing.  It  was  indeed  an 
instance  of  divine  forbearance  at 
which  Samson  had  occasion  to  won- 
der that  his  supernatural  strengtlj 
was  yet  continued  to  him,  notwith- 
standing his  aggravated  offence.  We 
should  have  thought  that  his  very 
convictions  of  conscience  woukl  ha\e 
unnerved  his  arm,  and  rendered  him 
all  but  absolutely  powerless.      But 


B.  C.  1120.] 


CHAPTER  XVI. 


205 


ers,  and  carried  them  up  to  the 
top  of  an  hill  that  is  before  He- 
bron. 

4  TT  And  it  came  to  pass  after- 
ward, that  he  loved  a  woman  in 
the  valley  of  Sorek,  whose  name 
vxis  Delilah. 

5  And  the  lords  of  the  Philis- 


God  may  have  vise  reasons  fur  de- 
i'errlng  the  punishment  of  those  sins 
which  yet  do  by  no  means  pass  with 
impunity.      Samson  is  reprieved  but 

not  pardoned ^A  hillLhal.  isle  fore 

Ikbion.  Rightly  understood  and 
rendered  by  the  Sept.  '  which  lookelh 
towards  Hebron;'  for  the  town  of 
Hebron  was  twenty  miles  distant 
from  Gaza. 

4.  It  cams  to  pass  aftenuard,  that 
he  loved  a  vjoiuan,  &c.  It  is  to  be 
feared  that  Samson's  impunity,  at 
least  for  the  present,  in  the  former 
instance,  emboldened  him  to  give 
way  a  second  time  to  unhallowed  de- 
sires. '  Custom  of  success  makes  men 
confident  in  their  sins,  and  causes 
them  to  mistake  an  arbitrary  tenure 
for  a  perpetuity.'  Bp.  Hall.  The 
same  idea  is  more  emphatically  ex- 
pressed by  Solomon  : — '  Because  sen- 
tence against  an  evil  work  is  not  exe- 
cuted speedily,  therefere  the  heart  of 
the  .sons  of  men  is  fully  set  in  them 
to  do  evil.'  It  is  not  indeed  expressly 
affirmed  that  this  woman  was  a  har- 
lot, like  the  former,  but  from  the  ten- 
or of  the  ensuing  narrative,  it  is 
scarcely  to  be  questioned  that  she 
was.  She  is  no  where  called  his 
wifij;  he  did  not  take  her  home  to 
his  hou.se ;  and  the  whole  train  of 
her  negotiations  wiih  hercountrymen 
go  to  prove  that  she  was  a  mercenary 
and  perfidious  courtezan,  governed 
in  her  conduct  towards  Samson  by 
18 


tines  came  up  unto  her,  and  said 
unto  her,  ^Entice  him,  and  see 
wherein  his  great  strength  licth^ 
and  by  what  means  we  may  pre- 
vail against  him,  that  we  may 
bind  him  to  afflict  him :  and  we 

b  ch.  14.  15.     See  Prov.  2.  16-19.  and  5.  3- 
1 1 .  and  C.  24,  25,  :i6,  and  7.  21 ,  22,  23. 


interest  instead  of  affection,  if  indeed 
it  be  not  profaning  the  term  affection 
to  use  it  in  connexion  with  such  an 
illicit  and  degrading  intercourse. —  Of 
the  position  of  the  valley  of  Sorek 
nothing  certain  is  known. — As  to  the 
name  of  this  vile  woman,  'Delilah,' 
its  import  is  that  of  humbling,  abas- 
ing, bringing  down,  and  like  hun- 
dreds of  other  names  in  the  Scriptm-es, 
originating  in  events,  may  have  been 
derived  from  the  evil  influence  which 
she  exerted  upon  Samson. 

5.  Entice  him,  and  see,  &c.  '  The 
princes  of  the  Philistines,'  as  Bp. 
Hall  shrewdly  remarks,  '  knew  al- 
ready where  Samson's  vKakness  lay, 
though  not  his  strength,  and  there- 
fore they  would  entice  his  harlot 
with  gifts  to  entice  him.'  These  five 
satraps  made  common  cause  on  this 
occasion,  considering  Samson  a  pub- 
lic enemy  whom  it  equally  concerned 

them   all   to   crush   if  possible. 

TT  Wherein  his  great  strength  lieth. 
Rather,  Heb.  in-I3  IHi  ni2^bammeh 
Jco'hu  gadol,  v:hcreby,  or  for  ichai  cause 
his  strength  is  {so)  great.  Perhaps 
imagining  it  was  the  effect  of  some 
charm,  spell,  or  amulet,  which  he 
carried  about  with  him,  and  that  if 
they  could  get  possession  of  this,  they 
would  soon  have  him  in  their  power. 

If  IViai  we  may  bind  him  to  afflict 

him.  Or,  Heb.  'to  humble,  to  de- 
press, to  bring  him  low.'  They  do 
not  say  expressly  '  to  kill  him,'  though 


206 


JUDGES. 


[B.  C.  1120. 


will  give  thee  every  one  of  us 
eleven  hundred  pieces  of  silver. 
6  IF  And  Delilah  said  to  Sam- 
pon,  Tell  me,  I  pray  thee,  where- 
in thy  great  strength  Ueth^  and 

this  was  their  ultimate  intention,  but 
they  no  doubt  saw  that  the  plain 
avowal  of  such  a  bloody  purpose 
would  shock  too  much  whatever  feel- 
ings of  woman  yet  remained  iu  the 
bosom  of  Delilah;  and  would  thus  de- 
feat their  plan ;  besides,  it  is  clear 
from  the  event  that  they  designed  by 
a  series  of  aggravated  insults  and  in- 
juries to  torture  and  break  down  his 
spirit,  and  thus  prolong  their  triumph 
before  putting  the  finishing  stroke  to 

it  in  his  death. IT  Eleven  hundred 

pieces  of  silver.  These'pieces  of  sil- 
ver were  probably  shekels,  and  the 
total  sum  according  to  our  computa- 
tion would  amount  to  upwards  of 
S:'2,000,  a  vast  bribe  for  the  time  and 
country. 

G.  Delilah  said  to  Samson,  Tell  me, 
I  pray  thee,  icherein  thy  great  strength 
lieth.  It  can  scarcely  be  supposed  that 
this  question  was  so  bluntly  and  na- 
kedly propounded  as  here  stated,  as 
in  that  case  her  treacherous  design 
could  not  well  have  failed  to  betray 
itself.  It  is  the  general  usage  of  the 
sacred  writers  merely  to  give  the 
leading  incidents,  the  prominent  out- 
lines, of  the  events  which  they  relate, 
leaving  the  details  to  be  supplied  by 
the  reflection  of  the  reader.  In  this^ 
case  she  undoubtedly  plied  all  her 
arts  of  blandishment  and  persuasion, 
and  by  taking  advantage  of  his 
yielding  moods,  and  expressing  her 
admiration  of  his  wonderful  exploits, 
aimed  to  throw  him  off  his  guard, 
and  thus  win  his  secret  from  him 
unawares.     But  as  yet  he  retained 


wherewith    thou    mightest    be 
bound  to  afflict  thee  ? 

7  And  Saiiison  said  unto  her, 
if  they  bind  me  with  seven  green 
withs,  that  were   never   dried, 


sufficient  self-possession  to  elude  her 
cunning, 

7.  If  they  bind  me  with  seven  green 
wiUis,  &c.  How  Samson's  veracity 
in  this  reply  is  to  be  vindicated,  we 
know  not.  Probably  the  same  ob- 
tuseness  of  conscience  which  made 
him  insensible  to  the  guilt  of  one 
species  of  sin,  rendered  him  reckless 
of  another.  How  fearful  the  effects 
of  suffering  the  moral  sense  to  be 
deadened  by  a  single  case  of  wilful 
transgression  !  As  the  word  translat- 
ed '  withs,'  (iri'i  yether,)  is  a  general 
word  for  rope,  or  cord,  we  learn  by 
the  use  of  the  epithet  '  green,'  that 
the  ropes  in  use  among  the  Hebrews, 
like  those  employed  in  many  other 
couniriesand  formed  of  osiers,  hazels, 
&c.,  were  made  of  crude  vegetable 
materials,  such  as  vines,  tendrils, 
pliable  twisted  rods,  or  the  tough 
fibres  of  trees.  And  Joseph  us  express- 
ly says  that  the  ropes  with  which 
Samson  was  bound  were  made  of  the 
tendrils  of  the  vine.  Such  ropes  are 
still  used  in  the  East,  and  while  they 
remain  green  are  stronger  than  any 
other.  In  India  the  legs  of  wild  ele- 
phants and  buffaloes  newly  caught 
are  commonly  bound  with  bonds  of 
this  sort ;  those  of  hemp  and  flax  be- 
ing rarely  found  there.  Exceptsome 
that  are  formed  of  hair  or  leather, 
they  are  generally  made  of  the  fibres 
of  trees  (particularly  of  the  palm 
tree),  of  roots,  of  grasses,  and  of  reeds 
and  rushes.  They  are  in  general 
tolerably  strong,  but  in  no  degree 
comparable  to  our  own  hempen  ropes. 


B.C.  1120.] 


CHAPTER  XVI. 


207 


then  shall  I  he  weak,  and  be  as 
another  man. 

8  Then  the  lords  of  the  Philis- 
tines brought  up  to  her  seven 
green  withs,  which  had  not  been 
dried,  and  she  bound  him  with 
them. 

9  (Now  there  loere  men  lying 
in  wait,  abiding  with  her  in  the 
chamber.)  And  she  said  unto 
him,   the    Philistines    be   upon 


Though  light,  yet  wanting  in  com- 
pactness, they  are  much  thicker  than 
those  employed  by  us,  and  are  gene- 
rally rough  and  coarse  to  the  eye. 
The  Septuagint,  however,  by  trans- 
lating the  Hebrew  by  vsvpan  vypats, 
and  the  Valga.lehy  iierviceis  funibiis, 
understand  these  bonds  to  be  co)'ds 
made  of  the  sinews  of  cattle,  or  per- 
haps out  of  raxo  hides,  which  make 
exceedingly  strong  cords.  But  the 
objection  to  this  rendering  is,  that 
animal  sinews  or  hides  when  'green,' 
1.  e.  humid,  recent,  have  less  strength 
than  when  thoroughly  dried.  The 
former  is  doubtless  the  true  interpre- 
tation.  1Ii?e  as  another  man.  Heb. 

Dnsn  nniO  kaaUwd  haadam,  as  one 
man,  i.  e.  as  any  man. 

8.  And  she  bound  hi'rn  toitk  them. 
Perhaps  in  dalliance,  in  a  sportive 
way,  as  though  she  were  only  half 
in  earnest,  or  at  any  rate  wished 
only  to  gratify  her  own  curiosity, 
and  see  if  what  he  had  told  her  was 
true. 

9.  Nov)  there  were  men  lying  in 
wail,  abiding  with  her  in  the  chamber. 
Heb.  '  and  the  lier  in  wait  (collect, 
sing,  for  plur.)  sat  for  her  in  an  inner 
apartment.'  Our  translation  very  er- 
roneously represents  the  Hers  in  wait 
as  abiding  in  the  same  chamber 
where  she  and  Samson  now  were  ; 


thee,  Samson.  And  he  brake 
the  withs  as  a  thread  of  tow  is 
broken  when  it  toucheth  the 
fire.  So  his  strength  was  not 
known. 

10  And  Delilah  said  unto  Sam- 
son, Behold,  thou  hast  mocked 
me,  and  told  me  lies  :  now  tell 
me,  I  pray  thee,  wherewith 
thou  mightest  be  bound. 

1 1  And  he  said  unto  her,  If 


but  if  so,  how  could  he  but  have  been 
aware  of  their  presence  1  That  which 
we  have  given  is  the  true  rendering. 
The  Heb.  ^i  lah,  is  not  '  with  her,' 
but  '  to  or  for  her,'  i.  e.  subservient 

to  her  designs. TT  The  Philistines 

be  upon  thee,  Samso7i.  Are  at  hand 
to  surprise  and  take  thee  ;  probably 
the  concerted  signal  for  the  men  ly- 
ing in  wait  to  rush  into  the  room,  and 
if  the  e.^cperiment  succeeded,  and  his 
limbs  were  effectually  manacled,  to 

make   him    prisoner    at  once. 

IT  Hlien  it  toucheth  tke  fire,  Heb. 
ffii*  in'^"in3  baharVhu  esh,  when  it 
smclleth  the  fire ;  i.  e.  when  it  per- 
ceivcih,  feeleth.  or  hath  a  sensation 
of  the  fire ;  metaphorically  .'spoken. 
The  use  of  the  term  '  smell,'  in  this 
sense  in  the  Hebrew  is  somewhat  pe- 
culiar. Thus  Job  14.  9,  speaking  of 
a  tree  cut  down,  '  Yet  through  the 
scent  of  water  it  will  bud  :'  i.  e. 
through  the  perception  of  water.  Ps. 
59.  9,  '  Before  your  pots  can  feel  the 
thorns.'  Heb.  can  smell  the  thorns. 
Dan.  3.  27,  '  Neither  were  their  coats 
changed,  nor  the  S7nell  of  fire  had 
passed  on  them  ;'  i.  e.  ihe  feeling,  the 
■perception  of  fire. 

10.  And  Delilah  said  unto  Samson, 
&c.  After  the  lapse  of  some  consid- 
erable time,  when  she  saw  that  her 
blandishments  had  given  her  an  ad- 


£08 


JUDGES. 


[B.  C.  1120. 


they  bind  me  fast  with  nev»' 
ropes  that  never  were  occupied, 
then  shall  I  be  weak,  and  be  as 
another  man. 

12  Delilah  therefore  took  new 
ropes,  and  bound  him  therewith, 
and  said  unto  him,  The  Philis- 
tines he  upon  thee,  Samson. 
(And  there  were  liers  in  wait 
abiding  in  the  chamber.)  And 
he  brake  them  from  off  his  arms 
like  a  thread. 

13  And  Delilah  said  unto  Sam- 


vantage  over  him  ;  ix)r  to  renew  the 
attempt  to  worm  out  of  him  his  se- 
cret, immediately  after  her  failure 
would,  of  course,  have  been  bad  po- 
h'cy. 

11.  If  Ihey  bind  me  fast  v;ilh  new 
ropes.  Heb.  ^TlSS'  aboLhim,  from 
t\'2'S  aholh,  toioreathc,  braAd,  twist  to- 
gether, to  make  thick  by  wreathing , 
and  implying  ropes  or  cords  of  the 
thickest  and  strongest  description, 
probably  answering  nearly  to  the  idea 
of  our  modern  cables.  The  material, 
however,  may  have  been  the  same 
■with   that    of   the    D"''iri"i   yetherim, 

mentioned   above IT  That  nevtr 

were  occupied.  Heb.  '  wherewith 
■work  hath  not  been  done.' 

13.  The  seven  locks  of  my  head. 
Heb.  mS?n>a  y:iIO  sheba  nia'hlephoth, 
the  seven  braids  or  plaits ;  into  which 
probably  the  hair  of  Samson  was 
braided.  As  seven,  however,  is  a 
usual  term  in  the  Scriptures  for  com- 
pleteness  or  universality,  it  may  here 
be  equivalent  simply  to  '  all  my 
locks.'  His  strength,  he  tells  her, 
■would  be  weakened  if  these  were  in- 
terwoven with  the  warp  which  was 
in  a  loom  hard  by,  perhaps  in  the 
same  room ;  which  might  be  the  place 
■where  Delilah  used  to  weave.    This 


son.  Hitherto  thou  hast  mocked 
me,  and  told  me  lies :  tell  me 
wherewith  thou  mightest  be 
bound.  And  he  said  unto  her, 
If  thou  weavest  the  seven  locks 
of  my  head  with  the  web. 

14  And  she  fastened  it  with  the 
pin,  and  said  unto  him.  The 
Philistines  be  upon  thee,  Sam- 
son. And  he  awaked  out  of  his 
sleep,  and  went  away  with  the 
pin  of  the  beam,  and  with  the 
web. 


verse  seems  to  end  abruptly,  but  the 
supplementary  clause,  '  Thenshalll 
be  like  another  man,'  is  easily  sup- 
plied from  the  context. 

14.  And  she  fastened  it  with  thepin. 
Rather,  she  fastened  it  with  a  pin. 
Heb.  ";ri"^2  i'pnn  tithka  bayyathed, 
Both  the  original  words  occur  in  the 
account  of  Jael's  driving  (ypnn) 
the  pin  (inTl)  into  Sisera's  tem- 
ples, and  the  probability  is,  that  the 
web,  wiih  Samson's  lockinlerwoven, 
was  in  some  way  secured  by  being 
fixed  to  a  strong  pin  which  was 
driven  either  into  the  ground  or  into 
the  wall,  as  the  Septuaaint  under- 
stands it.  Or  rather,  as  the  looms  at 
that  period  were  very  simple,  the 
words  may  import  thai  the  loom  it- 
self was  more  firmly  secured  by 
means  of  the   pin    driven   into   the 

ground. IT  With  thepin  of  the  beam, 

&c.  But  what  was  'the  pin  of  the 
beaml'  No  intelligible  sense  is  af- 
forded by  the  phrase,  nor  from  our 
ignorance  of  the  exact  .'structure  of 
the  ancient  loom  is  it  perhaps  possible 
to  assign  one.  The  literal  rendering 
of  the  original  seems  to  be,  '  He 
went  away  with  the  pin,  the  M-eaving 
implemenis,  and  the  web;'  in  other 
words,  he  took  away  the  whole  ap- 


B.  C.  1120.] 


CHAPTER  XVI. 


209 


15  IT  And  she  said  unto  him, 
'  How  canst  thou  say,  I  love 
thee,  when  thine  heart  is  not 
with  nie  r  Tliou  hast  mocked 
me  these  three  times,  and  hast 
not  told  me  wherein  thy  great 
strenoth  lieth. 


paratus  together.  We  doubt  if  any 
thing  more  definite  could  be  elicited 
Irom  the  words. 

15  Wkoi  tkiiie  heart  is  not  tcifh 
me.  When  thou  dost  not  lay  open 
thy  heart  to  me  ;  when  thou  canst 
not  trust  me  with  its  secret?.  An 
important  practical  truth  lies  at  the 
foundation  of  this  remonstrance  of 
Delilah.  It  is  true,  that  '  they  only 
have  our  love,  who  have  our  hearts,' 
and  the  remark  holds  eminently  in 
regard  to  love  to  God.  If  we  profess 
to  love  Him  while  the  warmth  of  our 
afiection  is  vvithholden,  and  a  cold 
reserve  takes  the  place  of  that  free, 
filial,  and  unreserved  intercourse, 
which  is  the  privilege  of  his  people, 
what  is  to  be  inferred  from  it,  but 
that  we  arc  deceiving  ourselves  with 
an  empty  show"?  His  demand  is, 
'  M}'  son,  give  me  thy  heart.' 

If),  17.  Ulieii  she  pressed  him  daily 
— he  told  her  all  his  heart.  Alas !  how 
are  the  mighty  fallen  !  What  an  af- 
fecting exhibition  of  the  weakness  of 
human  nature  even  in  its  best  estate! 
Well  could  Samson  now  adopt  the 
language  of  Solomon  ;— '  I  find  more 
bitter  than  death  the  woman  whose 
heart  is  snares  and  nets,  and  her 
hands  are  bands  :  whoso  pleaseth 
God  shall  escape  from  her;  but  the 
sinner  shall  be  taken  by  her.'  Wea- 
ried out  by  the  ceaseless  upbraidings 
of  his  vile  paramour  ;  and  enslaved 
by  the  violence  of  his  passion,  the 
18* 


16  And  it  came  to  pass  when 
she  pressed  him  daily  with  her 
words,  and  urged  him,  so  that 
his  soul  was  vexed  unto  death  ; 

17  That  he  Hold  her  all  his 
heart,  and  said  unto  her,  '  There 
hath  not    come    a   razor   upon 

<i  Mic.  7.  5.    e  Num.  6.  5.     ch.  13.  5. 


fatal  secret  is  at  length  extorted  from 
him,  and  the  mighty  Nazarite  remains 
scarcely  a  common  man!  So  perfect- 
ly captivated  and  intoxicated  had  he 
become,  notwithstanding  repeated 
warnings,  by  the  vehemence  of  his 
affection,  that,  '  like  the  silly  dove 
without  heart,'  he  rushed  upon  his 
ruin  1  Had  he  not  been  completely 
infatuated,  he  would  have  seen  be- 
fore that  no  alternative  remained  to 
him  but  to  break  away  at  once  and 
at  all  hazards  from  the  enchantress, 
and  quit  the  field  where  it  was  so 
evident  that  he  could  not  keep  his 
ground.  But  no  chains  are  sironger 
than  those  woven  by  illicit  love,  and 
with  him  who  becomes  their  prisoner, 
reputation,  life,  usefulness,  yea,  even 
God's  glory,  and  the  salvation  of  the 
soul,  are  put  to  peril  in  obedience  to 
its  unhallowed  dictates.  But  the 
righteous  judgment  of  God  is  not  to 
be  overlooked  in  this  fearful  fall  of 
the  champion  of  Israel.  Having  so 
long  presumptuously  played  with  his 
ruin,  Heaven  leaves  him  to  himself 
as  a  punishment  for  his  former  guilty 
indulgence.  He  is  made  to  reap  as 
he  had  sown,  and  consigned  to  the 
hands  of  his  enemies  for  '  the  de- 
struction of  the  flesh  that  the  .spirit 
might  be  saved  in  the  day  of  the 
Lord  Jesus.'  But  it  becomes  not  us 
to  exult  over  the  apostasy  of  the 
fallen.  '  We  wonder  that  a  man 
co'dd  possibly  be  .so  sottish,  and  yet 


210 


JUDGES. 


[B.  C.  1120. 


mine  head ;  for  I  have  been  a 
IS'azarite  unto  God  from  my  mo- 
ther's womb :  if  I  be  shaven, 
then  my  strength  will  go  from 
me,  and  I  shall  become  weak, 
and  be  like  any  other  man. 

18  And  when  Delilah  saw  that 
he  had  told  her  all  his  heart, 
she  sent  and  called  for  the  lords 


we  ourselves  by  temptation  become 
no  less  insensate.  Sinful  pleasures, 
like  a  common  Delilah,  lodge  in  our 
bosoms;  we  know  they  aim  at  nothing 
but  the  death  of  our  soul;  we  will 
yield  to  them  and  die.  Every  will- 
ing sinner  is  a  Samson  ;  let  us  not 
inveigh  against  his  senselessness,  but 
our  own  :  nothing  is  so  gross  and  un- 
reasonable to  a  well-disposed  mind, 
which  temptation  will  not  represent 
fit  and  plausible.  No  soul  can,  out 
of  his  own  strength,  secure  himself 
from  that  sin  which  he  most  detesi- 
eth.'  Bp.  Hall.  Let  us  learn  hence, 
(1)  That  fidelity  is  never  to  be  ex- 
pected froni  those  who  show  an  utter 
unfaithfulnesstoGod,and  have  stifled 
and  triumphed  over  the  inward  warn- 
ing voice  or  conscience.  (2)  That 
when  the  heart  is  infatuated  by  un- 
lawful desire,  repeated  warnings  of 
danger  will  be  disregarded.  (3)That 
they  who  feel  themselves  unable  to 
resist  the  importunity  of  their  tempt- 
ers should  instantly  fly   from  their 

dangerous  presence. IT/havebeen 

a  Nazarite  unto  God  from  my  mother'' s 
womb.  What  a  confession  to  be  made 
in  the  lap  of  a  vile  Delilah  !  What 
a  commentary  upon  his  words  was 
afforded  by  his  present  condition  ! 
Strange  that  the  utterance  of  a  sen- 
tence betraying  such  a  glaring  incon- 
sistency in  his  conduct  should  not 
have  awakened  him  from  the  spell 


of  the  Philistines,  saying,  Come 
up  this  once,  iov  he  hath  .show- 
ed me  all  his  heart.  Then  the 
lords  of  the  Philistines  came  up 
unto  her,  and  brought  money  in 
their  hand. 

19  ^  And  she   made   him  sleep 
upon  her  knees  ;  and  she  called 

f  Prov.  7.  26,  27. 


by  which  he  was  bound,  and  made 
him  break  away  with  his  secret  but 
half  divulged  !  Strange,  that  when 
his  own  voice  thus  pronounced  his 
condemnation,  he  should  hav'e  re- 
mained as  insensible  as  the  nether 

mill-stone  ! IT  //  I  be  shaven,  then 

my  strength  will  go  from  7)ie,  &c. 
Not  that  his  strength  lay  in  his  hair, 
for  this  in  fact  had  no  natural  influ- 
ence upon  it,  one  way  or  the  other. 
His  strength  arose  frotn  his  peculiar 
relation  to  God  as  a  Nazarite,  and 
the  preservation  of  his  hair  unshav- 
en or  unshorn  was  the  mark  or  sign 
of  his  Nazariteship,  and  ?i  pledge  on 
the  part  of  God  of  the  continuance 
of  his  miraculous  physical  powers. 
If  he  lost  this  sign,  the  badge  of  his 
consecration,  he  broke  his  vow,  and 
consequently  forfeited  the  thing  sig- 
nified. God  abandoned  him,  and  he 
was  thenceforward  no  more,  in  this 
respect,  than  a  common  man  ;  at 
least,  was  deprived  of  supernatural 
strength. 

18.  Wlien  Delilah  saw,  &c.  When 
she  became  satisfied  by  the  serious 
tone  in  which  he  spake,  and  by  the 
various  tokens  to  be  read  in  his  coun- 
tenance, air,  general  manner,  &c., 
that  he  had  told  her  the  truth. 

19.  Made  him  sleep  upon  her  Icnees. 
A  custom  very  common  in  the  East. 
'  It  is  very  amusing  to  see  a  full- 
grown  son,  or  a  husband,  a.^lcep  on 


B.  C.  1120.] 


CHAPTER   XVI. 


211 


for  a  man,  and  she  caused  him 
to  shave  otf  the  seven  locks  of 
his  head ;  and  slie  began  to 
atHict  him,  and  his  strength 
went  from  him. 

20  And  she  said,  The  Philis- 
tines   be   upon   thee,    Samson. 


his  mother's  or  wife's  knees.  The 
plan  is  as  follows:  the  female  sits 
cross-legged  on  the  carpet  or  mat,  and 
the  man  having  laid  himself  down, 
puis  his  head  in  her  lap,  and  she 
gently  taps,  strokes,  sings,  and  soothes 

him  to  sleep.'     Roberts. ^[  Caused 

him  to  shave  off.  Heb.  ni)3m  vatte- 
galla'h,  shaved  off ;  that  is,  by  the 
agency  of  another,  as  well  rendered 
in  our  common  version.  '  That  a  man 
should  be  able  not  only  to  cut,  but  to 
shave  ofl'  the  hair,  on  which,  during 
all  Samson's  life,  razor  had  never 
before  come,  implies  either  that  Sam- 
son slept  very  soundly,  or  that  the 
man  was  very  dexterous  in  his  craft. 
In  fact  the  Oriental  barbers  do  their 
work  with  so  much  ease,  as  to  render 
the  shaving  of  the  head  (the  head  is 
usually  shaven  in  the  East)  rather 
grateful  than  unpleasant.  The  most 
delicate  sleeper  would  scarcely  be 
avvakened  by  it;  and  even  tiiosewho 
are  awake  are  scarcely  sensible  of 
the  operation  which  they  are  under- 
going.'    Pict.  Bible. IT  Began  to 

afflict  him.  That  is,  from  this  act  of 
hers  commenced  that  series  of  insults, 
injuries,  and  humiliations,  which  his 
enemies  had  before,  v.  5,  announced 
Iheir  intention  to  bring  upon  him. 
He  had  hitherto  .sported  thoughtlessly 
upon  the  brink  of  the  precipice  of 
degradation  and  ruin,  and  now  his 
fall  can  no  longer  be  delayed.  As 
the  next  step  in  his  downward  career, 
his  miraculous  strength  forsakes  him. 


And  he  avv^oke  out  of  his  sleep, 
and  said,  i  will  go  out  as  at  other 
times  Ijefore,  and  shake  myself. 
And  he  wist  not  that  the  Lord 
"  was  departed  from  him. 

g  Num.  14.  9,  42,43.  Josh.  7.  12.  1  Sam. 
16.  14,  and  13.  12  and  28.  15,  16.  2  Ohron. 
15.2. 


IT  His  strength  toent  from  him. 

Having  now  violated  the  conditions 
of  his  Nazarite  vow,  on  which  it  de- 
pended. '  He  that  sleeps  in  sin  must 
look  to  wake  in  loss  and  weakness.' 
Bp.  Hall. 

20.  Aioolce  out  of  his  sleep,  and  said. 
That  is,  said  to  himself,  thought,  re- 
solved.  IT  IVill  go  out — and  shake 

myself.  Shake  myself  free  from  the 
fetters  with  which  I  am  bound,  and 
rid  myself  of  the  enemies  that  would 
be  upon  me.  It  is  not  indeed  ex- 
pressly stated  that  he  was  bound  at 
this  time,  but  the  probability  is  that 
such  was  the  ca.se,  that  Delilah  had 
slyly  tied  his   hands  while  he  was 

asleep. IT  Wist  not  that  the  Lord 

was  departed  from  him.  Being  new- 
ly awakened  out  ot  sleep,  he  knew 
not  that  his  head  had  been  shaven  of 
its  locks,  and  therefore  did  not  sus- 
pect that  God  had  withdrawn  his 
.special  influences  from  him.  This 
circumstance  may  serve  as  a  striking 
illustration  of  what  often  happens  to 
those  who  have  provoked  God  by 
their  tran.sgressions.  By  a  righteous 
dereliction  he  leaves  them;  he  with- 
draws his  favorable  presence;  and 
yet,  like  Samson,  they  are  not  aware 
of  the  desertion.  They  feel  not  the 
loss  they  have  sustained  ;  at  least  till 
they  begin  to  be  sensible  by  frustrated 
schemes  and  adverse  providences, 
that  it  is  not  with  them  as  in  days 
that  are  past.  Though  their  souls 
languish  and  grow  weak,  and  their 


212 


JUDGES. 


[B.  C.  1120. 


21  TT  But  the  Philistines  took  i  bound  him  with  fetters  of  brass; 
him,  and  put  out  his  eyes,  and  and  he  did  grind  in  tlie  prison- 
brought  him  down  to  Gaza,  and   house. 


gifts  as  well  as  their  graces  wither, 
and  others  perceive  their  spiritual 
decline,  yet  astrange  dehisionis  upon 
them  ;  tliey  know  not  their  real  slate; 
they  fancy  themselves  in  health  and 
prosperity  when  the  sources  of  botli 
are  eflectually  undermined  within 
them.  '  God  is  departed  Irom  him ' 
expresses  one  of  the  most  fearlul 
forms  of  the  divine  judgments. 

21.  Ptit  out  Ms  eyes.  Heb.  Tip3"i 
yenakkeru,  bored  oiU.  '  With  the 
Greeks  and  Asiatics,  the  way  of  put- 
ting out  the  eyes,  or  blinding,  was 
not  (always)  by  palling  or  cutting 
out  llie  eyes,  as  some  have  imagined  ; 
but  by  drawing,  or  holding  a  red-hot 
iron  before  them.  This  method  is 
still  in  use  in  Asia.  According  to 
Chardin,  however,  the  pupils  of  the 
eyes  were  more  frequently  pierced 
and  destroyed  on  such  occasions. 
But  Thevenot  says,  'that  the  eyes 
in  those  barbarous  acts  are  taken 
out  whole,  with  the  point  of  a  dag- 
ger, and  carried  to  the  king  in  a  ba- 
sin.' He  adds,  that,  '  as  the  king 
sends  whom  he  pleases  to  do  that 
cruel  office,  some  princes  are  so  but- 
chered by  unskilful  hands,  that  it 
costs  them  their  lives.'  In  Persia  it 
is  no  unusual  practice  for  the  king  to 
punish  a  rebellious  city  or  province 
by  exacting  so  many  pounds  of  eyes; 
and  his  executioners  accordingly  go 
and  scoop  out  from  every  one  they 
meet,  till  they  have  the  weight  re- 
quired.' Burder.  Thus  was  the 
lust  of  the  eye  in  looking  after  and 
gazing  upon  strange  women  punish- 
ed. The  offending  organ  that  he 
had   refused   to    pluck   out  was   in 


effect  plucked  out  for   him  in   the 

righteous   providence    of    God. 

'^ Bound  hivi  with  fetters  of  brass.  A 
proof  that  iron,  though  now  well 
known,  had  not  yet  come  into  gene- 
ral use ;  as  otherwise  we  should 
doubtless  have  found  Samson  bound 
with  fetters  of  that  material.  The 
emphasis  here  is  not  on  brass,  as  dis- 
tinguished from  any  other  metal ;  but 
to  show  that  his  fetters  were  of  metal ; 
and  that  he  was  not,  like  the  common 
class  of  offenders,  bound  with  rope.s 

or   thongs  of  leather. IT  He   did 

grind  in  the  prison-hoiise.  Of  course 
with  mill-stones  worked  by  the  hands, 
this  being  still  the  usual  method  of 
grinding  corn  in  the  East.  It  is  an 
employment,  however,  which  usually 
devolves  on  women ;  and  to  assign 
it  to  such  a  man  as  Samson,  was 
doubtless  with  a  view  to  reduce  him 
to  the  lowest  state  of  degradation  and 
dishonor.  To  grind  corn  for  others, 
was,  even  for  a  woman,  a  proverbial 
term,  expressing  the  most  degraded 
and  oppressed  condition;  and  how 
much  more  for  Samson,  who  seems 
to  have  been  made  grinder-general 
for  the  prison-house. 

'  Ask  for  ihis  great  deliverer  now,  and  find 
hill) 

Eyeles.s  at  Gaza,  at  the  mill  with  slaves.' 
Milton. 

The  champion  and  avenger  of  Israel 
is  now  become  the  drudge  and  the 
.sport  of  the  Philistines.  The  crown 
is  fallen  from  his  head,  and  his  honor 
laid  in  the  dust.  We  are  ready  to 
pity  the  degraded  judge  of  Israel, 
when  we  see  him  reduced  to  such  a 
state  of  misery  by  his  enemies ;  but 


B.C.  1120.] 


CHAPTER  XVI. 


213 


22  Howbeit  the  hair  of  his 
head  began  to  grow  again  after 
he  was  shaven. 

23  Then  the  lords  of  the  Phi- 


while  we  pity  the  man,  we  congratu- 
late the  sinner,  to  whose  final  salva- 
tion these  heavy  trials  were  made 
subservient.  Let  us  not,  however, 
lose  sight  of  the  solemn  lesson  which 
his  misery  teaches  us.  "What  a 
warning  to  those  who  '  yield  their 
members  instruments  of  iniquity.' 
Tliey  will  find  their  bondage  bitter 
and  unbearable  when  they  are  final- 
ly bound  with  the  chains  which  their 
sins  have  forged  for  them. 

22  The  hair  of  his  head  began  to 
grow  again,  after  he  v:as  sJmven  Ra- 
ther, Heb.  '  according  as  it  had  been 
shaved  ;'  i.  e.  in  the  same  proportions 
as  it  had  been  cut  off.  This  circum- 
stance, though  in  itself  inconsidera- 
ble, is  mentioned  by  way  of  .suitable 
preface  to  what  follows.  The  let- 
ting the  hair  grow  was  a  prominent 
circumstance  in  the  condition  of  a 
Nazarite  ;  and  the  extraordinary 
strength  of  Samson  was  not  a  matter 
of  thews  and  sinews,  but  was  con- 
ferred upon  him  as  a  special  gift  of 
God,  on  condition  of  his  remaining 
in  the  state  of  Nazariteship.  The 
loss  of  his  hair  did  not  in  itself  de- 
prive him  of  strength;  but  the  loss 
of  his  hair  involved  the  loss  of  his 
strength,  because  it  took  from  him 
the  condition  of  a  Nazarite,  with 
which  his  extraordinary  physical 
powers  were  inseparably  connected. 
Accordingly,  when  we  find  him 
again  growing  strong,  after  the  re- 
newed growth  of  his  hair,  we  are 
b.iund  to  believe  that  it  was  not  be- 
cause his  hair  grew;  but  because  he 
repented    of   his    past    misconduct. 


listines  gathered  them  together, 
for  to  oiler  a  great  sacrifice  untb 
Dagon  their  god,  and  to  rejoice  : 
for  they  said,  Our  god  hath  de- 
God  was  pleased,  therefore,  having 
hereby  become  reconciled  to  his  of- 
fending servant,  to  accept  the  re- 
newal of  his  vow  of  Nazariteship, 
including  the  consecration  of  his 
hair,  and  in  consequence  of  that  ac- 
ceptance re-invested  him,  as  his  hair 
grew,  with  the  powers  which  he  had 
before  lost.  In  the  language  of  Bp. 
Hall,  'his  hair  grew  together  with 
his  repentance,  and  liis  strength  with 
his  hair.'  The  practical  reflections 
of  the  same  writer  on  this  part  of 
Samson's  history  are  equally  striking 
and  just.  '  It  is  better  for  Samson  to 
be  blind  in  pris)n,  than  to  abuse  his 
eyes  in  Sorek ;  yea,  I  may  safely 
say,  he  was  more  blind  when  he  saw 
licentiou.sly,  than  now  that  he  sees 
not ;  he  was  a  greater  slave  when  he 
served  his  aflTections,  than  now  in 
grinding  for  the  Philistines  The 
loss  of  his  eyes  shows  him  his  sin, 
neither  could  he  see  how  ill  he  had 
done  till  he  saw*not.'     Bp.  Hall. 

23.  The  lords  of  the  Philistines 
gallicrcd  them  together,  &c.  This 
great  festival  scene  had  evidently 
been  some  time  delayed,  as  appears 
from  the  fact  of  Samson's  hair  hav- 
ing had  time  to  grow  in  the  inter- 
val; but  perhaps  the  necessary  pre- 
parations for  so  grand  an  occasion 
consumed  considerable  time,  or  it 
may  have  been  the  second  annWersa.- 
ry  of  the  deliverance  of  their  enemy 

into  their  hands. IT  Unto   Dagon 

their  god.  A  deity  of  the  Philistines 
generally  represented  as,  having  the 
head  and  upper  parts  human,  while 
the  rest  of  the  body  resembled  a  fish. 


214 


JUDGES. 


[B.  C.  1120. 


livered  Samson  our  enemy  into 
Our  hand. 

24  And  when  the  people  saw 
him,  they  ''praised  their  god: 
for  they  said,  Our  god  hath  de- 
livered into  our  hands  our  ene- 
my, and  the  destroyer  of  our 
country ;  which  slew  many  of 
us. 

25  And  it  came  to  pass,  when 
their  hearts  were  'merry,  that 
they  said,  Call  for  Samson  that 
he  may  make  us  sport.  And 
they  called  for  Samson  out  ot" 
the  prison-house  ;  and  he  made 

i.  Dan.  5.  4.    i  ch.  9.  27. 

It  was  called  Derceto,  among  the 
heathens,  though  the  Heb.  word  -Da- 
gon,'  comes  from  '  Dag,'  a  fish.  The 
Philistines  living  on  the  sea  coast, 

they  had  a  sea-idol. IT  Our  god  halh 

delivered,  &c.  Though  they  knew 
that  he  was  belrayed  into  their  hands 
by  Delilah,  yet  they  foolishly  attrib- 
ute it  to  their  god.  Thecircumstance, 
however,  aflbrdsahint  worth  taking. 
If  even  a  Philistine  ascribes  his  vic- 
tories to  his  idol  gods,  how  much 
more  are  we  bound*  to  pay  a  similar 
tribute  to  our  God,  and  give  him  the 
glory  of  every  great  and  good  work 
done  by  us,  in  us,  or  for  us. 

25.  When  their  hearts  were  merry. 
Heb.  Dii  DItO  ^'2  ki  tub  libbam,  when 
their  heart  was  good.  A  parallel 
usage  occurs  Ruth,  3.  7;    1  Sam.  25. 

36,  and  elsewhere. U  That  he  may 

make  us  sport.  That  is,  passively, 
that  he  may  be  a  subject  of  sport  and 
merriment  to  us;  that  we  may  make 
ourselves  merry  at  his  expense.  It 
is  quite  improbable,  we  think,  tliat 
Sam,son,  a  poor  blind  prisoner,  should 
be  required  ac'.ivcly  tu  engage  in  any 
thing  that  should  make  sport  to  his 


them  sport:  and  they  set  him 
between  the  pillars. 

26  And  Samson  said  unto  the 
lad  that  held  him. by  the  hand. 
Suffer  me  that  I  may  feel  the 
pillars  whereupon  the  house 
standeth,  that  I  may  lean  upon 
them. 

27  Now  the  house  was  full  of 
men  and  women :  and  all  the 
lords  c^'  the  Philistines  were 
there  :  and  there  were  upon  th.e 
'■  roof  about  three  thousand  men 
and  women,  that  beheld  while 
Samson  made  sport. 

k  Deut.  22.  8. 


enemies.  The  idea  doubtless  is  sim- 
ply, that  he  should  be  brought  out  to 
become  a  laughing-stock  to  them,  a 
butt  for  their  scoffs,  mockeries,  and 
insults.  Accordingly  the  Sept.  ver- 
sion of  the  next  clause  has,  'And 
(hey buffeted\\\m;^  and  Josephussays, 
he  was  brought  out,  'that  they  might 
insult  hiin  in  their  cups.'  But  their 
triumphing  was  short,  and  their  joy 
but  for  a  moment.  '  Nothing  fills  the 
measure  of  the  iniquity  of  any  per- 
son, or  people,  fa.ster  than  mocking, 
or  misusing  the  servants  of  God,  yea, 
though  it  is  by  their  own  folly  that 
they  are  brought  low.  Those  know 
not  what  they  do,  nor  whom  they  af- 
front, that  make  sport  with  a  good 
man.'     Henry. 

27.  Upcn  the  roof  about  three  thou- 
sand men  and  women.  The  house  or 
temple  itself  was  full  of  the  princi- 
pal people  below  ;  while  about  three 
thousand,  probably  of  the  lower  or- 
ders, had  stationed  themselves  upon 
the  roof,  the  roofs  of  eastern  build- 
ings, as  is  well  known,  being  gene- 
rally flat.  In  answer  to  the  question, 
how  this  large  number  of  persons  on 


B.  C.  1120.] 


CHAPTER  XVI. 


215 


28  And  Samson  called  unto 
the  Lord,  and  said,  O  Lord 
God,  '  remember  me,  I  pray 
thee,  and  strengthen  me,  I  pray 

'  Jer.  15.  15. 


the  roof  could  have  seen  Samson 
while  made  the  subject  of  mirth  be- 
low 7 — it  may  be  remarked,  that  we 
are  to  form  our  ideas  of  the  scene 
from  the  style  of  building  common 
to  the  Ea.st.  The  edifice  in  question 
undoubtedly  formed  a  part  of  a  quad- 
rangular pile  of  building  and  walls, 
having  a  court  or  area  in  the  centre, 
where  Samson  might  be  exhibited 
with  ease  to  the  whole  assembled 
multitude.  The  principal  building 
in  such  structures  generally  occu- 
pies that  side  of  the  inclosure  which 
faces  the  entrance,  and  is  advanced 
considerably  out  of  the  line  of  the 
square.  It  is,  moreover,  usually 
constructed  with  an  open  front  to 
afford  a  clear  view  of  what  is  going 
on  in  the  court,  having  curtains  to 
be  drawn  up  or  let  down  at  pleasure, 
and  supported  by  two  or  more  pillars 
either  in  the  front  or  in  the  centre. 
Samson  probably  after  having  been 
for  some  time  paraded  about  the 
area,  where  every  one  could  see  him, 
requested  to  be  conducted  within  the 
part  of  the  edifice  now  described, 
that  he  might  rest  himself  against 
its  pillars,  .see  on  v.  29. 

28.  Samson  called  unto  the  Lord, 
and  said,  &.c.  It  is  scarcely  to  be 
presumed  that  this  prayer  was  ut- 
tered audibly.  It  was  rather,  we 
may  suppose,  a  mental  petition, 
breathed  forth  from  the  depths  of  a 
broken  heart,  where  godly  sorrow 
had  been  doing  its  perfect  work. 
But  though  the  voice  of  his  prayer 
was  not  heard   of  man,  vet  it  was 


thee,   only  this   once,   O    God, 
that   I   may  be  at  once  avenged 
of  the  Philistines  for  my  two 
eyes. 
29  And  Samson  took  hold  of 


graciously  heard  and  answered  of 
God,  and  though  he  himself  did  not 
live  to  recite  or  record  it,  yet  God, 
by  revealing  it  to  the  inspired  pen- 
man, provided  for  its  being  register- 
ed for  the  benefit  of  the  church. 
Whether  it  is  to  be  considered  as 
embracing  all  that  he  inwardly  ut- 
tered, or  merely  the  general  drift, 
the  substance  of  it,  is  uncertain  ; 
probably  the  latter,  according  to  pre- 
vailing usage  in  the  Scripture  style 
of  narration.  By  praying  that  God 
would  once  more  remember  and 
strengthen  him,  he  virtually  acknow- 
ledged that  all  the  Avonderful  exploits 
he  had  hitherto  performed  were  ow- 
ing to  a  strength  given  him  from 
above,  and  that  he  would  be  power- 
less for  the  present  achievement  un- 
less the  same  divine  aid  were  granted 
him.  True  it  is,  if  we  regard  the 
bare  letter  of  his  petition,  it  has  the 
air  of  being  prompted  mainly  by  a 
spirit  of  revenge ;  but  from  God's  ac- 
cepting and  answering  the  prayer,  it 
cannot  be  doubted,  that  he  looked 
upon  himself  in  this  transaction,  not 
as  a  private  but  as  a  public  person, 
extraordinarily  called  to  be  the  in- 
strument of  a  signal  act  of  vengeance 
to  the  enemies  of  Israel  and  of  God. 
The  indignities  heaped  upon  him- 
self had  indeed  been  great  and  griev- 
ous, and  such  as  would  be  in  fact 
worthily  punished  in  the  catastrophe 
which  he  meditated.  But  this  was 
not  his  leading  motive.  The  con- 
sideration of  his  personal  sufferings 
was  merged  in  a  holy  zeal  for  the 


216 


JUDGES. 


[B.  C.  1120. 


the    two   middle    pillars    upon  ]  he   bowed  himself  with   all  his 
which  the  house  stood,  and  on  ;  might ;  and  the  house  fell  upon 


which  it  was  borne  up,  of  the 
one  with  his  right  hand,  and  of 
the  other  with  his  left. 

30  And   Samson  said,  Let  me 
die  with  the   Philistines.     And 

Lord  of  hosts,  the  vindication  of 
whose  glory  was  of  infinitely  more 
consequence  than  the  avengement 
of  his  own  wrongs.  In  putting  out 
his  eyes,  they  had  '  touched  the  apple' 
of  God's  eye,  and  this  was  not  to  be 
done  with  impunity.  Under  the  in- 
fluence of  this  feeling,  combined 
with  the  consciousness  that  his  own 
past  misconduct  would  be  no  more 
than  justly  visited  by  a  painful  end, 
he  cheerfully  devotes  himself  to 
death. 

29.  Took  hold  of  the  hoo  middle 
pillars  upon  xvhich  the  home  stood. 
To  this  it  has  been  objected,  How 
could  a  roof  capable  of  accommodat- 
ing three  thousand  persons,  be  sup- 
ported upon  t^uo  pillars  1  But  it  is 
not  said  that  there  were  no  more 
than  two.  There  might  have  been 
several  others  not  standing  in  the 
middle  or  central  part  of  the  build- 
ing, which  contributed  to  the  support 
of  the  roof,  when  at  the  same  time 
the  removal  of  the  two  in  question, 
would,  more  than  all  the  rest,  endan- 
ger the  fall  of  the  whole  edifice. 
The  celebrated  architect,  Sir  Chris- 
topher Wren,  says,  that  in  consider- 
ing what  kind  of  fabric  it  must  be 
that  could  with  one  pull  be  demolish- 
ed, lie  conceived  to  himself  a  vast 
roof  of  cedar  beams  resting  at  one 
-end  upon  the  walls  and  centering  at 
the  other  upon  one  short  architrave 
that  united  two  cedar  pillars  in  the 
middle.     '  One  pillar  would  not  be 


the  lords,  and  upon  all  the  peo- 
ple that  were  ther-ein.  So  the 
dead  which  he  slew  at  his  death 
were  more  than  they  which  he 
slew  in  his  life. 


sufficient  to  unite  the  ends  of  at  least 
one  hundred  beams  that  tended  to 
the  centre ;  therefore,  I  say,  there 
must  have  been  a  short  architrave 
resting  upon  two  pillars,  upon  which 
all  the  beams  tending  to  the  centre 
might  be  supported.  Now  if  Sam- 
son by  his  miraculous  strength  press- 
ing on  one  (or  both)  these  pillars, 
moved  it  from  its  basis,  the  whole 
roof  must  of  nec-essity  fall.'      {Hew- 

lelt's  Bible.) TT  On  which  it  tvas 

borne  vp.  This  idea  had  been  al- 
ready expressed  in  the  words  imme- 
diately preceding,  nor  does  the  ori- 
ginal so  well  admit  this  rendering. 
The  Heb.  t.r^'^'^'S  1?:D1  yissamek 
aUhem,  may,  we  think,  be  more  cor- 
rectly translated,  '  he  leaned  or  stay- 
ed himself  upon  them.' 

30.  Let  me  die.  I  am  content  to 
die,  if  the  glory  of  God  requires  it.; 
as  at  once  a  suitable  punishment  to 
me,  and  means  of  judgment  to  the 
Philistines.  Heb.  '  let  my  soul  die:' 
i.  e.  according  to  Hebrew  usage,  let 
my  life  become  extinct.  As  to  his 
'  soul,'  as  loe  understand  the  term,  he 
would  of  course  pray  that  that  might 
live.  Samson's  death  is  no  warrant 
for  suicide,  as  it  dues  not  appear  that 
he  directly  sought  it,  or  designed  to 
bring  it  about  any  farther  than  as  it 
might  be  the  inevitable  consequence 
of  destroying  so  many  of  the  enemies 
of  his  people.  He  may  be  considered 
therefore  as  having  perished  in  the 
same  way  as  if  he  had  fallen  in  bat- 


B.  C.  1120.] 


CHAPTER   XVI. 


217 


31  Then  his  brethren  and  all 
the  house  of  his  father  came 
down,  and  took  him,  and  brought 
Mm  up,   and   "'buried  him  be- 

m  ch.  13.  25. 


tie  like  Josiah,  2  Chron.  36.  23,  34, 
reiiisting  the  invaders  of  his  country. 

^  He  bowed  hwiself  ivilh  aW  his 

might,  and  the  hvuse  fell,  &c.  Wilh 
arms  extended  he  grasps  the  massy 
pillars,  and  feeling  an  answer  to  his 
prayer  in  the  renewed  strength  be- 
stowed upon  him,  he  bends  himself 
forward  with  all  his  force  ;  the  pil- 
lars rock,  the  building  totters,  the  roof, 
encumbered  with  the  weight  of  the 
spectators,  rushes  down,  and  death  in 
every  tremendous  shape  appears. 
Crushed  under  the  load  or  dashed  to 
pieces  in  the  fall,  thousands  expire. 
Their  music  is  now  changed  to  d}^- 
ing  groans ;  and  shrieks.of  agonizing- 
pain,  instead  of  songs  of  triumph,  lill 
the  air.  Thus  dies  the  mighty  Sam- 
son, triumphant  in  his  fall,  and  more 
terrible  to  the  Philistines  in  his  death 
than  even  during  his  life.  Who  can 
in  this  but  be  reminded  of  that  ado- 
rable Saviour,  who  '  triumphed  over 
principalities  and  powers  upon  the 
cross,  and  by  death  overcame  him 
that  had  the  power  of  death,  and  de- 
livered those  who  through  fenr  of 
death  were  all  their  lifetime  subject 
to  bondage  V 

31.  Then  his  brethren — ca?nc  down 
and  took  him.  The  overwhelming 
catastrophe  which  had  destro3'ed  the 
lives  of  so  many  of  the  lords  and  in- 
ferior rulers  of  the  people,  seems  to 
have  been  such  a  crush  to  the  Phil- 
istine power,  that  tliey  troubled  Is- 
rael no  more  for  several  years,  and 
did  not  even  attempt  to  hinder  Sam- 
son's relations  from  taking  away 
19 


tween  Zorah  and  Eshtaol  in  the 
burying-place  of  Manoah  his 
father.  And  he  judged  Israel 
twenty  years. 


and  burying  his  dead  body.  It  was 
selected  out  from  heaps  of  the  slain, 
brought  honorably  to  his  own  coun- 
try, and  interred  in  the  sepulchre  of 
his  fathers. — Thus  terminates  the 
history  of  one  of  the  most  remark- 
able personages  that  ever  distin- 
guished the  annals  of  the  Jewish 
or  any  other  people.  We  may  learn 
from  it,  that  great  gifts  are  often 
connected  with  great  imperfections. 
The  champion  of  Israel  possessed 
courage  and  strength,  and  did  signal 
service  to  his  country  in  contending 
with  its  enemies;  but  he  had  little 
self-government,  and  affords  a  mel- 
ancholy proof  how  little  corporeal 
prowess  avails  when  judgment  and 
prudence  are  wanting,  and  how  dan- 
gerous, in  fact,  are  all  such  gifts  in 
the  hands  of  any  one,  who  has  not 
his  passions  under  proper  discipline, 
and  the  fear  of  God  continually  be- 
fore his  eyes.  While,  as  a  Nazarite, 
he  was  careful  to  abstain  from  strong 
drink,  he  took  little  heed  to  cultivate 
that  purity  of  ssntlment  and  conduct 
which  is  a  crown  to  every  other  ex- 
cellence, and  the  want  of  which 
never  fails  to  sully  the  lustre  of  the 
brightest  characters. — It  may  here 
be  remarked,  that  from  the  history 
of  Samson  it  is  generally  supposed 
was  derived  that  of  the  Hercules  of 
the  pagan  mythology,  and  M.  De 
Lavonr,  an  ingenious  French  writer, 
has  drawn  out  the  parallel  at  full 
length,  an  abridgment  of  which  may 
be  seen  in  Dr.  A.  Clark's  commen- 
tarv.     The  coincidences  are  certain- 


218 


JUDGES. 


[B.  C.  1406. 


CHAPTER  XVII. 

AND    there  was  a  man   of 
mount     Ephraim,    whose 
name  was  Micah. 
2  And  he  said  unto  his  mother, 


ly  very  striking,  and  to  most  minds 
"would  perhaps  aflbrd  an  additional 
proof  of  how  much  the  heathen  have 
been  indebted  to  the  Bible. 

CHAPTER   XVII. 

That  the  events  related  in  the  re- 
maining chapters  of  this  book  did 
not  occur  in  the  order  in  which  they 
stand  in  the  sacred  narrative,  is  uni- 
versally admitted.  They  constitute 
a  regular  appendix  to  the  book, 
which  is  inserted  here  that  it  might 
not  interrupt  the  previous  history  of 
the  Judges.  The  events  themselves 
occurred  long  before  the  time  of 
Samson,  and  probably  in  the  interval 
that  ensued  after  the  death  of  Joshua 
and  the  elders  who  outlived  him,  and 
while  the  government  was  in  a  very 
unsettled  state.  In  chronological 
order,  the  proper  place  for  these 
chapters  would  undoubtedly  be  be- 
tween ch.  2.  and  3.,  as  remarked  on 
ch.  3.  11.  The  history  comprehend- 
ed in  the  present  and  the  following 
chapter,  is  obviously  connected  with 
ch.  1.  34,  where  the  reasons  of  the 
emigration  of  a  part  of  the  tribe  of 
Dan  to  the  northern  quarter  of  Ca- 
naan are  stated.  '  The  Amorites 
forced  the  children  of  Dan  into  the 
mountain  ;  for  they  would  not  suffer 
them  to  come  down  to  the  valley.' 
The  consequence  Avas,  they  sought 
a  more  enlarged  inheritance,  and 
while  iu  the  course  of  possessing 
themselves  of  this,  the  events  here 
related,  resulting  in  the  establish- 
ment of  idolatry  in  that  tribe,  oc- 


The  eleven  hundred  shekels  of 
silver  that  were  taken  from  thee, 
about  which  thou  cursedst,  and 
spakest  of  also  in  mine  ears,  be- 
hold, the  silver  is  with  me  ;  I 


curred.  The  sad  story  of  the  Le- 
vite's  concubine  and  the  war  with 
Benjamin,  occupies  the  remaining 
part  of  the  appendix.  These  inci- 
dents are  expressly  said,  ch.  20.  28, 
to  have  occurred  while  Phineas,  the 
grandson  of  Aaron,  was  high-priest, 
and  must  therefore  be  assigned  to 
about  tlie  same  period. 

1.  A  man  of  mount  Ephraim,  whose 
7iame  was  JMiciih.  Heb.  "liT^i'^a 
Alikdy'dm,  (i.  e.  v.'ho  is  like  Jeho- 
vah 1)  but  ia  the  subsequent  narra- 
tive the  name  is  uniformly  contract- 
ed into  n^'^?3  ]\.ikuh..  This  the  Jew- 
ish writers  say  is  owing  to  the  fact 
of  his  having  become  an  idolator, 
after  which  event  the  sacred  pen- 
man, they  affirm,  regarded  it  as  a 
profanation  of  the  name  Jehovah  to 
have  it  connected  in  any  manner 
with  his.  By  '  mount  Ephraim '  here 
is  meant,  as  usual,  th'  'mountainous 
parts  of  Ephraim. 

2^  About  which  thou  cursedst.  Pro- 
nouncedst  an  imprecation  upon  the 
thief;  or,  perhaps,  didst  adjure  or 
put  under  oath  all  the  family  to  dis- 
cover the  money.  It  is  not  unlikely 
that  Micah,  hearing  this,  was  alarm- 
ed and  restored  the  money,  lest  the 
curses  should  fall  on  him.-  Although 
not  sufficiently  restrained"  by  moral 
principle  to  forbear  the  theft,  yet  his 
conscience  had  not  yet  become  so 
hardened  as  to  allow  him  to  keep 
what  he  had  stolen  in  despite  of  his 
mother's  imprecations.  This  shows 
that  he  was  a  novice,  and  not  a  vet- 


B.  C.  1406.] 


CHAPTER  XVIi. 


219 


took  it.  And  his  mother  said, 
*  Blessed  be  thou  of  the  Lord, 
my  son. 

3  And  when  he  had  restored 
the  eleven  hundred  shekels  of 
silver  to  his  mother,  his  mother 
said,  I  had  wholly  dedicated  the 

a  Gen.  14.  19.     Ruth  3.  10. 


eran,  in  sin  ;  as  otherwise  he  would 
not  have  scrupled  to  deny,  excu.se, 
or  del'enil  it,  as  he  saw  fit. 

3.  /  had  wholly  dedicated  the  silver 
unto  the  Lord.  A  striking  illustra- 
tion of  the  mistaken  ideas  which  had 
r.risen  in  Israel,  and  which  gradu- 
ally led  ihem  on  to  downright 
idolatry.  Micah  and  his  mother 
!-eem  to  have  intended  to  honor  the 
true  God  by  their  proceedings,  which 
were  nevertheless  so  contrary  to  the 
law,  as  really  to  expose  them  lo  be 
pimished  by  death.  What  they  did 
seems  to  have  been  lo  set  up  a  little 
religious  establishment  similar  to 
that  at  Shiloh,  with  an  imitation  of 
the  ark,  cherubim,  priestly  dresses, 
&c.,  and  finally  crowning  the  whole 
by  obtaining  a  Levite  to  officiate  as 
priest;  and  all  the  while  they  thought 
they  were  doing  God  service !  So 
blind  and  deluded  in  all  ages  have 
been  those  who  have  added  their  hu- 
man inventions  to  God's  perfect  sys- 
tem of  worship  '  If  religion  might 
be  judged  according  to  the  (profess- 
ed) intention,  there  should  scarce  be 
any  idolatry  in  the  world.'  Bf.  Hall. 

IT  Now  therefore  I  xtjill  restore  it 

ttnto  thee.  The  apparent  confusion 
in  what  is  said  in  this  and  the  ensu- 
ing verse  of  the  '  restoring'  of  the 
money,  affords  no  little  plausibility  to 
the  rendering  of  this  clause  proposed 
by  Schmid,  ^And  then  I  will  restore 
it  unto  thee,'  i.  e.  after  it  has  passed 


silver  unto  the  Lord  from  my 
hand  for  my  son,  to  ''make  a 
graven  image  and  a  molten 
image  :  now  therefore  I  will  re- 
store it  mito  thee. 

4  Yet  he  restored  the  money 
unto  his  mother ;  and  his  mother 

h  See  Ex.  20.  4, 23.    Lev.  19.  4. 


through  the  hands  of  the  founder  and 
been  converted  to  the  proposed  ima- 
ges. Of  these  it  would  seem  from 
the  letter  of  the  text  that  there  were 
two,  one  sculptured  of  wood  or  stone, 
and  then  plated  with  silver,  the  other 
made  of  the  solid  metal  cast  in  a 
mould.  The  original,  however,  will 
perhaps  admit  of  the  rendering,  '  a 
graven  image,  ci'cw  a  molten  image;' 
i.  e.  an  image  in  the  first  place  grav- 
en or  sculptured,  and  then  molten,  or 
spread  over  wirh  a  layer  of  silver. 
The  latter  we  think  the  preferable 
sense,  especially  as  in  ch.  18.  30,  31, 
mention  is  made  only  of  the  graven 
image,  and  in  the  final  clause  of  v. 
4,  of  this  chapter,  it  is  said  in  the 
original,  'And  it  was  in  the  house 
of  Micah,'  though  in  our  version 
arbitrarily  and  erroneously  rendered, 
'And  tkcy  were  in  the  house.'  It  will 
be  remarked,  moreover,  that  she  ap- 
propriated only  two  hundred  out  of 
the  eleven  hundred  shekels  to  this 
purpose,  which  would  hardly  have 
been  sufficient  for  the  construction 
of  even  one  image  of  any  size ; 
whereas  if  the  silver  were  employed 
in  plating  or  gilding,  the  quantity 
would  have  been  ample  for  a  good 
sized  statue.  The  remaining  nine 
hundred  shekels  were  probably  laid 
out  in  the  procurement  of  various 
other  articles  necessary  lo  complete 
their  sacred  apparatus,  particularly 
tl:e  cphod  and  teraphim. 


220 


JUDGES. 


[B.  C.  1406. 


"took  two  hundred  shekels  of 
silver,  and  gave  them  to  the 
founder,  who  made  thereof  a 
graven  image  and  a  mohen 
image  :  and  they  were  in  the 
house  of  Micah. 

5  And  the  man  Micah  had  an 
house    of  sods,    and   made  an 


4.  Yet  he  restored  the  moiiey.  Heb. 
C^Dlsn  rit<  niyi  vayydshev  etk  hakkc- 
scph,  and  he  restored  the  money.  This 
should  rather  be  rendered,  '  So  he  re- 
stored the  money.'  The  particle 
'  yet '  has  an  adversative  import,  and 
implies  something  said  or  done  in 
contrariety  to  another  thing  which 
had  happened  before ;  and  in  this 
place  it  would  convey  this  sense : 
'  Notwithstanding  what  she  said  to 
him,  yet  he  returned  the  money.' 
But  he  had  returned  the  money  be- 
fore she  spake  to  him  last,  and  there- 
fore there  is  no  contrariety  to  be  sup- 
posed. 'So,'  on  the  other  hand,  is 
confirmative  by  repetition  of  what 
has  been  said.  '  So,'  that  is, '  as  it  was 
before  observed,  he  returned  the 
money.'  The  conjunction  1,  here 
translated  '  yet,'  often  signifies  '  so,' 
and  is  thus  rightly  rendered,  as  v.  10 
of  this  chapter,  and  v.  21  of  the  next. 

5.  And  the  man  Micah  had  an  house 

of  gods.   Heb.  n^n  ii  ni^?a  nj-'s^n 

tiTI^S  vehdish  Mikdh  lo  beth  Elohim, 
arid  as  to  the  man  Micah,  there  vms  to 
him  a  house  of  God,'  as  the  closing 
phrase  may  be  rendered.  It  is  spok- 
en of  as  the  result  of  the  whole  trans- 
action ;  q.  d.  'Thus  they  managed 
the  matter,  and  lo !  the  man,  the 
humble  individual,  Micah,  became 
possessed  of  a  house  of  God,  a  sanc- 
tuary !'  implying  not  that  it  was 
really  such,  but  that  it  was  such  in 


'^  ephod  and  Heraphim,  and  con- 
secrated one  of  his  sons,  who 
became  his  priest. 

6  "^In  those  days  there  vms  no 
king  in  Israel,  ^bitt  every  man 
did  that  which  was  right  in  his 
own  eyes. 

d  ch.  8.  27.  e  Gen.  31.  19,  30.  Hos.  3.  4. 
E.x.  29.  9.  1  Kings  13.  33.  f  ch.  18.  1.  and 
19. 1,  and  21.  25.     Deut.33.5.    ffDeut.l2.  S. 


his  estimation.  The  words  convey  a 
latent  touch  of  sarcasm  or  irony,  and 
ought  properly  to  constitute  a  period 
by  themselves  ;  the  next  clause  would 
then  begin  with  the  repetition  of  the 
person,  '  and  he  made,'  &c.,  i.  e.  pro- 
cured to  be  made.  Of  the  Ephod,  see 
on  Ex.  28.  4;  of  the  Teraphim,  on 
Gen.  21.  19,  30 ;  and  of  the  import 
of  the  Heb.  word  for  '  consecrate,' 
Ex.  29.9,41;  Lev.  7.  37. 

6.  In  those  days  there  was  no  king 
in  Israel,  &c.  Intimating  the  reasi  n 
to  which  it  was  owing  that  such 
gross  enormities  as  those  here  men- 
tioned should  have  occurred.  There 
was  no  king,  judge,  or  controlling 
power  to  take  cognizance  of  them  ; 
no  one  to  give  orders  for  destroying 
the  images ;  no  one  to  convince 
Micah  of  his  error  and  guilt  in 
making  them,  or  to  punish  his  of- 
fence;  no  one,  in  fine,  to  arrest  in 
the  outset  an  evil  which  was  likely 
to  spread  and  infect  the  whole  na- 
tion. 'Every  man  did  that  which 
was  right  in  his  own  eyes,  and  then 
they  soon  did  that  which  was  evil  in 

the  sight  of  the  Lord.'     Henry. 

^Did  that  which  was  right  in  his  own 
eyes.  The  original  term  ^'15^  yashar, 
is  the  same  as  that  applied  by  Sam- 
son, ch  13.  3,  to  the  Philistine  wo- 
man whom  he  urged  his  parents  to 
procure  for  him,  '  She  is  right  in  my 
eyes,'  on  which  see  note. 


B.  C.  1406.) 


CHAPTER  XVII. 


221 


7  IT  And  there  was  a  young 
man  out  of  ''Beth-lehem-judah 
of  the  family  of  Judah,  who  vxts 
a  Levite,  and  he  sojourned  there. 

S  And  the  man  departed  out 
of  the  city  from  Beth-lehem- 
judah, to  sojourn  where  he  could 
find  a  place;  and  he  came  to 
mount  Ephraim  to  the  house  of 
Micah,  as  he  journeyed. 

h  See  Josh.  19.  15.  ch.  19.  1.  Ruth  1.  1, 
2.    Mic.  5.  2.    Matt.  2.  1,  5,  6. 


7.  A  young  inan  of  Beth-lehem- Ju- 
dah. So  called  to  distinguish  it  from 
another  Bethlehem  in   the   tribe  of 

Zebulun.  Josh.  19.   15. II  Of  the 

family  of  Judah.  This  is  doubtless 
to  be  understood,  not  of  the  young 
man,  but  of  the  city.  Hewasoftliat 
city  Bethlehem  which  pertained  to 
the  family  (i.  e.  tribe)  of  Judah,  thus 
distinguishing  the  place  with  still 
greater  accuracy.  Otherwise  the 
words  are  scarcely  intelligible  ;  for 
how  could  a  Levite  be  at  the  same 

time  of  the  family  of  Judahl ^\And 

he  sojourned  there.  Sojourned  rather 
than  permanently  dwelt ;  for  Beth- 
lehem was  not  a  Levitical  city,  and 
therefore  not  the  appropriate  resi- 
dence of  one  of  the  priestly  tribe. 
But  it  is  probable  that  a  good  deal  of 
liberty  was  allowed  in  this  respect, 
and  that  especially  in  times  of  gen- 
eral laxness  and  confusion,  the  Le- 
vites  were  dispersed  in  a  very  irre- 
gular manner  over  every  part  of  the 
land. 

8.  And  the  man  departed,  &c. 
Prompted  either  by  fancied  neces- 
sity from  the  difficulty  of  obtaining 
a  livelihood,  or  by  the  impulse  of  a 
roving  mind  ;  or  rather  perhaps  from 
the  influence  of  both  these  causes 
combined.  The  times  were  un- 
doubtedly sadly  degenerate,  and  the 

19* 


9  And  Micah  said  unto  him, 
Whence  comest  thou  1  And  he 
said  unto  him,  I  am  a  Levite  of 
Beth-lehem-judah,  and  I  go  to 
sojourn  where  I  may  find  a  place. 

10  And  Micah  said  unto  him, 
Dwell  with  me,  '  and  be  unto 
me  a  ''father  and  a  priest,  and  I 
will  give  thee  ten  shekels  of  sil- 
ver by  the   year,  and  a  suit  of 

i  ch.  18.  19.     k  Gen.  45.  8.     Job  29.  16. 


whole  Levitical  order  reduced  to 
straits,  yet  it  is  scarcely  conceivable 
that  a  Levite,  for  whom  the  law  had 
made  such  express  provision,  Deut. 
12,  19,  saying,  '  Take  heed  to  thyself 
that  thou  forsake  not  the  Levite  a.s 
long  as  thou  livest  upon  the  earth,' 
should  actually  have  been  forced  to 
wander  for  a  maintenance.  It  was 
probably  rather  owing  to  a  native 
waywardness  of  disposition.  Nor  is 
there  any  thing  related  of  this  indi- 
vidual calculated  to  shield  him  frcm 

such  an  imputation. IT  He  came  to 

— the  house  of  Micah  as  he  journeyed. 
Heb.  I^^l  mffiSi  laasoth  darko,  to 
make  his  way.  That  is,  without  the 
design  of  tarrying.  He  merely  '  turn- 
ed aside  as  a  wayfaring  man  to  tarry 
for  a  night,'  and  contrary  to  his  ex- 
pectation found  an  opening  of  which 
he  rashly  concluded  to  avail  himself 
10.  Be  unto  me  a  father  and  a  priest. 
That  is,  be  unto  me  a  father  even  a 
priest,  a  spiritual  father,  a  teacher, 
guide,  or  overseer  in  religious  things; 
in  which  sense  the  word  '  father'  re- 
peatedly occurs  in  the  sacred  writers. 
See  2  Kings  6.21;  8.9;  13.  4;  Is. 
22.  21.  'He  pretends  reverence  and 
submission  to  him,  and  what  is  want- 
ing in  wages,  he  pays  him  in  empty 

titles.'    Poole. ^ A  suit  of  apparel. 

Heb.  ti'^^3S  I^V  erek  begadim,  an 


222 


JUDGES. 


[B.  C.  1406. 


apparel,  and  thy  victuals.  -  So 
the  Levite  went  in. 

11  And  the  Levite  was  con- 
tent to  dwell  with  the  man  ;  and 
the  young  man  was  unto  him  as 
one  of  his  sons, 

12  And    Micah    'consecrated 


order  of  garments ;  Cocceius,  'a  fit- 
ting out  of  garments,'  i.  e.  such  as 
would  be  suitable  to  wear  on  ordina- 
ry occasions,  and  snch  as  he  should 

need  in  his  official  ministrations. 

IT  So  the  Levite  went  in.  By  no  means 
the  exact  import  of  the  original, 
which  is  TD"^"!  vayelek,  and  he  icent 
or  walked,  whereas  the  appropriate 
term  for  '  went  in  '  is  b^^^n  vayabo. 
They  were  doubtless  already  in  the 
house,  when  the  bargain  was  con- 
cluded. Either  the  sense  given,  to  the 
words  by  Jarchi,  '  And  he  ivent  after 
his  counsels,^  i.  e.  Micah's;  or  that  as- 
signed by  Kimchi,  '  And  he  went 
about  the  duties  of  his  office,'  comes 
undoubtedly  much  nearer  the  scope 
of  the  writer.  For  the  use  of  '  walk' 
in  the  sense  of  ministerial  service,  see 
1  Sam.  3.  30,  35;  and  also  note  on 
Gen.  5. 22. 

11.  The  Levite  was  content  to 
dwell.  The  original  implies  a  pecu- 
liar complacency  in  dwelling  with  his 
employer.  Being  kindly  treated  and 
receiving  respectable  wages  for  the 
times,  he  thought  himself  happy  in 
lighting  upon  so  eligible  a  situation. 

12.  Consecrated  the  Levite.  Heb. 
T>  ni^  !*i?3i  yemalle  eth  yad,  filled 
his  lia^id ;  furnished  him  with  the 
proper  offering  which  he  was  to  pre- 
sent on  his  inauguration.  The  act, 
however,  was  wholly  tmlawful.  Mi- 
cah had  no  right  even  to  undertake 
to  set  apart  a  person  to  the  priestly 


the  Levite  ;  and  the  young  man 
■"became  his  priest,  and  was  in 
the  house  of  Micah. 

13  Then  said  Micah,  Now 
know  I  that  the  Lord  will  do 
me  good,  seeing  I  have  a  Levite 
to  my  priest. 

m  ch,  18.  30. 


office,  nor  had  the  Levite  any  right 
to  think  of  accepting  such  a  dignity, 
even  had  the  occasion  been  lawful, 
for  it  appears  from  ch.  18.  30,  that 
this  young  man,  whose  name  was 
Jonathan,  was  not  of  Aaron's  family, 
but  the  son  of  Gershom,  another 
branch  of  the  same  tribe. 

13.  Now  knmo  I  that  the  Lord  tcill 
do  me  good,  seeing,  &c.  Having  pro- 
vided an  epitome  of  the  tabernacle, 
with  models  of  its  various  furniture, 
such  as  the  ark,  the  mercy-seat,  the 
cherubim,  &c.,  and  having  procured 
the  proper  sacerdotal  vestments,  with 
a  Levite  to  wear  them  and  officiate, 
he  takes  it  for  granted  that  all  will 
now  be  well,  and  that  he  may  confi- 
dently expect  the  divine  blessing. 
His  delusion  in  this  was  very  gross, 
and  yet  how  strikingly  does  it  repre- 
sent the  false  confidences  of  ungodly 
men  in  every  age.  The  fact  of  his 
having  put  away  his  son  from  the 
priesthood  of  his  establishment,  and 
appointed  one  of  the  Levitical  order, 
seems  to  have  banished  all  his  doubts 
and  fears  as  to  the  issue,  though  his 
graven  image  still  remained.  In 
like  manner,  thousands  flatter  them- 
selves that  a  partial  reformation  of 
conduct,  or  the  correction  of  a  single 
fault,  will  atone  for  persisting  in  mul- 
titudes of  others,  and  that  a  decent 
observance  of  the  prescribed  forms  of 
religion  will  answer  in  the  place  of 
spirituality  of  mind  and  real  purity 


B.  C.  1406.] 


CHAPTER  XVllL 


223 


CHAPTER  XVni. 

IN  *  those  days  there  was  no 
king  iu  Israel :  and  in  those 
days  'the  tribe  of  the  Danites 
sought  them  an  inheritance  to 
dwell  in  ;  for  unto  that  day  all 
their  inheritance  had  not  fallen 
unto  them  among  the  tribes  of 
Israel. 
2  And   the    children    of   Dan 

a  ch.  17.  6,  and  21.  25.     b  Josh.  19.  47. 


of  heart.  Though  they  retain  their 
idols,  ihey  wil!  still  cleave  to  their 
altar  and  priest,  and,  serving  God 
according  to  siich  rides  as  they  have 
laid  down  for  themselves,  have  no  fears 
but  that  all  will  be  well  with  them 
both  in  this  world  and  the  next.  And 
yet  how  often  is  it  the  case,  that  the 
very  deeds  of  self-righteousness,  in 
which  they  rely  as  commending  them 
10  God's  favor,  are  precisely  the  ones 
which  he  most  abhors,  and  which 
most  effectually  incur  his  wrath? 
Let  us  then  renounce  every  vain  con- 
fidence. Let  us  not  promise  our- 
selvese.x.emption  from  ill  on  the  mere 
ground  of  external  privileges,  or  sa- 
cred relations.  The  Jews  could  boast 
of  having  Abraham  to  their  father, 
and  the  temple  of  God  for  their  place 
of  worship,  and  esteem  this  a  siifli- 
cient  ground  of  hope,  though  living 
in  constant  violation  of  every  known 
duty.  Thus  too  it  is  certain  that 
many  from  the  fact  of  being  born  of 
pious  parents,  dwelling  in  praying 
families,  enjoying  a  valuable  minis- 
try, and  being  associated  with  the  ex- 
cellent of  the  earth,  build  a  hope  that 
all  will  be  well  with  them,  though 
they  are  heedless  of  cultivating  the 
graces  of  the  Spirit,  and  of  laying 
hold  of  eternal  life.  All  such  fan- 
cied security  is  but  exemplifying  the 


sent  of  their  family  five  men 
from  their  coasts,  men  of  valor, 
from  "  Zorah,  and  from  Eshtaol, 
'^  to  spy  out  the  land,  and  to 
search  it ;  and  they  said  unto 
them,  Go,  search  the  land  :  who 
when  they  came  to  mount  Eph- 
raim,  to  the  ''house  of  Micah, 
they  lodged  there. 

c  ch.  13.  25.    d  Num.  13.  17.    Josli.  2.  J 
e  ch.  17.  1. 


infatuation  of  Micah  when  he  said, 
'  Now  know  I  that  the  Lord  will  do 
me  good,  seeing  that  I  have  a  Le- 
vite  to  my  priest.' 


CHAPTER  XVIII. 

-  L  1)1  those  days  there  was  no  Icing 
in  Israel.  That  is,  about  the  time 
mentioned  in  the  preceding  chapter, 
and  not  long  after  the  death  of  Josh- 
ua.  \  Tlielribe  cfthe  Danites.  Not 

the  whole,  but  a  part  of  this  tribe, 
some  families  of  it,  to  the  number  of 
six  hundred  men  of  war  with  their 

households,  v.  16,  21. '^Unto  that 

day  all  their  inlieritance  had  not  fall- 
en unto  thcvi  among  the  tribes  of  Isra- 
el. Not  but  that  the  tribe  of  Dan  had 
had  an  inheritance  assigned  to  them 
as  well  as  the  other  tribes,  Josh.  19. 
40,  but  up  to  this  time  they  were  not 
in  the  actual  enjoyment  of  their  pos- 
session. In  consequence  of  their 
culpable  remissness  in  expelling  the 
old  inhabitants,  they  lo.«t  the  advan- 
tages they  might  otherwise  have 
gained  over  them,  and  not  only  so, 
but  as  appears  from  Josh.  19.  47, 
(where  see  note)  a  part  of  their  terri- 
tories had  actually  been  wrested  out 
of  their  hands,  leaving  them  so  strait- 
ened for  room,  that  a  portion  of  the 
tribe  was  induced  to  migrate  to  a  dis- 
tant .ejection  of  the  land  in  quest  of 


224 


JUDGES. 


[B.  C.  1406. 


3  When  they  were  by  the  Louse 
of  Micah,  they  kneAV  the  voice 
of  the  young  man  the  Levite  : 
and  they  turned  in  thither,  and 
said  unto  him,  Who-  brought 
thee  hither?  and  what  makest 
thou  in  this  place?  and  what 
hast  thou  here  ? 

4  And  he  said  unto  them, 
Thus  and  thus  dealeth  Micah 

f  ch.  17.  10. 

ampler  accommodations.  See  a  brief 
account  of  this,  Josh.  19.  47. 

2.  Men  of  valor.     Heb.  ^iT]   i23 

bene  ^hatjil,  sons  of  valor. ^Theij 

lodged  there.  Not  in  the  house,  but 
by  it,  as  is  evident  from  the  next 
verse. 

3.  Knew  the  voice  of  the  young  man. 
Either  recognised  him  in  this  way  as 
an  old  acquaintance,  or  perceived 
by  his  dialect,  his  mode  of  pronuncia- 
tion, that  although  now  residing  at 
mount  Ephraim  he  was  yet  of  a  dif- 
ferent stock;  for  we  have  already 
seen  that  the  Ephraimites  had  a  pro- 
nunciation peculiar  to   themselves. 

ch.   12.    6. H  What  makest  thou? 

Rather,  what  doest  thou. IT  \Miat 

hast  thou  here  ?  Hast  thou  a  family 
with  thee,  and  M'hat  are  thy  means 
of  subsistence  1 

5.  Ask  counsel,  I  pray  thee,  of  God. 
We  see  from  this  circumstance  how 
deep  was  the  degeueracy  of  the  times. 
Had  these  men  of  Dan  possessed  the 
spirit  of  true  Israelites,  they  would 
have  been  indignant  to  learn  that  a  ri- 
val sanctuary  to  that  of  Shiloh  had 
been  set  up,  and  that  a  renegade  Le- 
vite had  sacrilegiously  assumed  the 
functions  of  the  sacred  office.  But 
the  circumstance,  instead  of  giving 
rise  to  censure  or  remonstrance,  seems 
rather  to  have   ministered  occasion 


with  me,  and  hath  "^ hired  me, 
and  I  am  his  priest. 

5  And  they  said  unto  him 
'  Ask  counsel,  we  pray  thee, 
'"  of  God,  that  we  may  know 
whether  our  way  which  we  g,o 
shall  be  prosperous. 

6  And  the  priest  said  unto 
them,  '  Go  in  peace  :  before  the 
Lord  is  your  way  wherein  ye  go. 

g  1  Kines  22.  5.  Lsa.  30.  I.  Hos.  4.  12. 
h  Se«  ch.  17.  5,  and  vei.  14.     >  1  Kings  22.  6. 

for  drawing  out  the  latent  idolatrous 
propensities  of  ilieir  own  hearts. 
Probably,  conscious  of  having  neg- 
lected at  the  outset  of  their  expedition 
to  consult  the  Most  High  and  im- 
plore his  blessings  they  determined  to 
avail  themselves  of  the  professed 
oracle  at  hand,  and  learn  liora  the 
Teraphim.  what  they  ought  to  have 
learned  from  the  Urira.  So  much 
more  prone  is  man's  depraved  nature 
to  idolatrous  superstition  than  to  real 

piety. ^  Whether  our  v;ay  which  we 

go,  &c.  Whether  our  enterprise 
which  we  have  undertaken  shall  suc- 
ceed. On  this  import  of  the  word 
'  way,'  as  including  not  the  journey 
only,  but  everything  pertaining  it, 
see  on  ch.  4.  9. 

6.  Go  in  peace.  That  is,  go  and 
pro.sper.  This  being  strictly  no 
more  than  the  expression  of  a  friend- 
ly roish,  did  not  commit  his  foresight 

as  a  prophet. TT  Your  way  is  before 

the  Lard.  An  ambiguous  expres- 
sion, capable  of  being  interpreted,  ac- 
cording to  the  event,  either  in  a  good 
or  bad  sense,  and  thus  bearing  the 
equivocal  character  of  the  responses 
of  all  the  ancient  heathen  oracles. 
Its  prevailing  sense  in  the  Scriptures 
is  undoubtedly  that  of  approbation 
on  the  part  of  God,  and  so  in  the 
present  case  he  intended  it  should  be 


B.  C.  1406.] 


CHAPTER  XVIII. 


225 


7  IT  Then  the  five  men  depart- 
ed, and  came  to  ''  Laish,  and  saw 
the  people  that  were  therein, 
'how  they  dwelt  careless,  after 
the   manner   of  the  Zidonians, 

k  Josh.  19.  47,  called  Lesheiu.    l  ver.  27-8. 


understood.  Yet  it  has  not  exchisive- 
ly  this  import.  When  rigidly  weigh- 
ed it  amounts  only  to  the  general 
truth  elsewhere  affirmed,  that  '  The 
ways  of  man  are  before  live  eyes  of  the 
Lord,  and  he  pondereth  all  his  go- 
ings.' It",  therefore,  the  event  should 
be  propitious,  he  would  of  course  gain 
the  credit  of  a  true  prophet,  whereas 
if  it  were  adverse,  he  would  at  once 
take  shelter  under  the  ambiguity  of 
the  expression.  While  we  recognise 
the  subtlety  of  Salan  in  this  reply, 
we  may  still  gather  from  the  incident 
ihe  importance  of  bespeaking  the  di- 
vine direction  and  blessing  at  the 
outlet  of  all  our  ways.  We  may  go 
comfortably  and  cheerfully  forward 
in  them,  if  they  are  only  such  as  he 
approves.  His  smile  is  success,  his 
frown  disaster. 

7.  Came  to  Laish.  Made  sanguine 
and  confident  by  the  Levite's  pre- 
diction, they  set  forward  on  their 
journey  and  came  to  Laish,  or  Le- 
shem,  as  it  is  called  by  Joshua,  19.  47, 
and  afterwards  Dan.  v.  29.  The  in- 
habiiants  of  this  place  are  supposed 
to  have  been  a  colony  of  the  Zido- 
nians, or  Sidonians,  at  a  very  con- 
siderable distance  Irom   the  parent 

country. ^ Dwelt  careless,  after  the 

manner  of  the  Zidonians.  The  ha- 
bitual security  of  the  Zidonians  pro- 
bably arose  mainly  from  their  posi- 
tion and  pursuits.  They  lived  in  a 
flourishing  sea-port  town  and  were 
chiefly  addicted  t(>  commerce,  and 
not  being  inclnded  in  the  seven  de- 


quiet  and  secure  ;  and  there  was 
no  magistrate  in  the  land,  that 
might  put  them  to  shame  in  any 
thing ;  and  they  iccre  far  from 
the  Zidonians,  and  had  no  busi- 
ness with  any  man. 

voted  nations  of  Canaan,  they  pro- 
bably gave  themselves  but  little  con- 
cern about  the  wars  and  conquests 
that  were  going  on  around  them.  In 
this  respect  the  people  of  Laish  re- 
sembled them.  Conscious  of  no  ill 
design  themselves,  and  free  from  the 
apprehension  of  being  molested  by 
others,  they  dwelt  at  ease  in  their  rich 
and  fertile  valley,  v.  28,  their  gates 
lefi  open,  and  their  walls  neglected. 
But  the  grasping  cupidity  of  man 
leaves  nothing  secure  on  earth,  and 
the  peaceful  abodes  of  rural  lite  are 
ofien  visited  by  calamities  that  popu- 
lous cities  and  the  crowded  marts  of 
commerce  would  have  more  reason 

to  dread. IT  No  magistrate  in  the 

land,  &c.  Heb.  "1^3!  aiTi  pS(  en 
yoresh  etzer,  no  heir,  or  possessor  of 
restraint.  It  is  not  absolutely  certain 
that  what  is  here  said  of  the  people 
of  Laish  is  to  be  understood  by  way 
of  reproach,  as  the  original,  '  heir  of 
restraint,'  may  simply  mean  that 
there  was  no  hereditary  government 
exercised  among  them,  but  that  they 
lived  under  a  free  republic,  and  yet 
so  peaceably  and  harmoniously  that 
there  was  no  one  disposed  to  '  shame,' 
i.  e.  to  injure,  to  vex,  to  put  indignity 
upon  his  neighbor  or  fellow  citizen. 
And  all  this  may  be  stated  as  mere 
matter  of  fact  respecting  their  politi- 
cal condition,  and  perhaps  with  the 
design  of  intimating  the  cruelty  or 
the  Danites  in  barbarously  invading 
and  putting  to  the  sword  such  an  in- 
offensive community.     At  the  same 


226 


JUDGES. 


[B.  C.  1406 


8  And  they  came  uato  their 
brethren  to  "Zorah  and  Eshta- 
ol :  and  their  brethren  said  unto 
them,  What  say  ye  / 

9  And  they  said,  "  Arise,  that 
we  may  go  up  against  them : 
for  we  have  seen  the  land,  and 
behold,  it  js  very  good  :  and  are 
ye  "still?  be  not  slothful  to  go, 
and  to  enter  to  possess  the  land. 

10  When  ye  go,  ye  shall  come 
unto  a  people  ^ secure,  and  to  a 

-T^  ver.  2.  n  Num.  13.  30.  Josh.  2. 23-  24. 
ol  Kings  22.  3.     p  ver.  7,27. 

time,  the  evidence  in  favor  of  the 
common  interpretation,  which  makes 
the  v/ords  to  convey  a  reflection  upon 
tlie  lawless  and  dissolute  state  of 
ihings  among  them,  is  perhaps  still 
stronger,  and  we  incline  to  abide  by 

it. HWere  far  from  the  Zidonians. 

Consequently  far  from  succor  in  case 
of  a  sudden  attack. XHad  no  bu- 
siness with  any  man.  No  treaties  of 
alliance,  no  commercial  intercourse, 
no  established  connection  of  any  kind. 
Depending  upon  their  own  resources, 
and  feeling  little  need  of  foreign  lux- 
uries, they  lived  in  an  insulated  state 
in  respect  tj  the  rest  of  the  world. 
The  words,  of  themselves,  convey  no 
impeachment  of  their  character  on 
the  score  of  industry  or  activity,  and 
yet  taken  in  connexion  with  the 
whole  passage,  they  may  perhaps 
warrant  the  inference  drawn  from 
them  by  most  commentators,  that  the 
Laishites  were  an  indolent  and  idle 
people.  Still  a  positive  aiiirmalion 
cannot  be  built  upon  the  premises. 

9.  Are  ye  still  7  Heb.  frn?2  ma'h- 
shim,  silent,  1.  e.  inactive.  On  the 
peculiar  use  of  Heb.  terms  for  '  si- 
lence,' see  on  Josh.  10.  12.  The  spi- 
rit of  this  report  may  he  applied  to  a 


large  land  :  for  God  hath  given 
it  into  your  hands ;  i  a  place 
where  there  is  no  want  of  any 
thing  that  is  in  the  earth. 

11  IT  And  there  went  from 
thence  of  the  family  of  the  Dan- 
ites,  out  of  Zorah  and  out  of 
Eshtaol,  six  hundred  men  ap- 
pointed with  weapons  of  war. 

12  And  they  went  up,  and 
pitched  in  '  Kirjath-jearim,  in 
Judah:  M'herefore  they  called 
that  place  ^  Mahaneh-dan  unto 

q  Dent.  8.  9.    r  josh.  15.  60.    s  ch.  13.  25. 


higher  thenae.  Heaven  is  a  good 
land,  made  sure  by  promise  to  all'be- 
lievers,  and  if  we  have  a  heart  to 
travel  thither,  boldly  facing  the  dan- 
gers in  the  way,  v/e  shall  find  every 
want  supplied  for  ever.  Yet  so  in- 
sidious and  powerful  an  enemy  is 
sloth  to  the  soul  in  its  journey  hea- 
venward, that  we  have  need  to  exhort 
one  another  daily  to  arise  and  be  do- 
ing. No  one  knows  how  much  com- 
fort he  loses  here,  or  how  much  glory 
hereafter,  by  sinful  negligence. 

10.  Where  Ihere  is  no  tvant  of  any 
thing  that  is  in  the  earth.  Probably 
the  more  correct  rendering  is,  '  in 
the  land,'  i.  e.  the  land  of  Canaan. 
No  part  of  the  land  of  promise  held 
out  greater  advantages ;  none  was  on 
any  account  more  eligible.  This  is 
the  usual  sense  of  the  original. 

11.  Of  the  family  of  the  Danites. 
Meaning  of  the  tribe  of  the  Danites  •, 
the  aggregate  of  the  families ;  collect. 

sing,  for  plur.  as  often   before. 

IT  Appointed  with  tceapons  of  war. 
Heb.  T;3n  'havfir  girded. 

12.  Pitched  in  Kirjath-jearim.  Not 
in  the  cit}'- itself,  but  in  its  immediate 
vicinity,  as  is  clear  from  the  final 
clause.      See   on  Josh.    10.   10. 


B.  C.  1406.] 


CHAPTER  XVIII. 


227 


this  (lay  :  behold,  it  is  behind 
Kirjath-jearim. 

13  And  they  passed  thence 
unto  mount  Ephraim,and  came 
unto  'the  house  of  Micah. 

14  IT  "  Then  answered  the  five 
men  that  went  to  spy  out  the 
country  of  Laish,  and  said  unto 
their  brethren,  Do  ye  know 
that  ""  there  is  in  these  houses 
an  ephod,  and  teraphim,  and  a 
graven  image,  and  a  molten 
image?  now  therefore  consider 
what  ye  have  to  do. 

15  And  they  turned  thither- 
ward, and  came  to  the  house  of 
the  young  man  the  Levite,  even 

t  ver.  2.     u  1  Sam.  14.  28.    x  ch.  17.  5. 


IT  Mahamh-dan.  That  is,  '  the  camp 
of  Dan,'  so  called  from  the  circum- 
stance of  this  expedition  encamping 
there.  B}'  comparing  ch.  13.  25,  it 
appears  quite  obvious  that  this  trans- 
action occurred  previous  to  the  daj^s 

of  Samson. ^]  Behind  Kirjath-jca- 

rim.  Westward  of  Kirjath-jearim  ; 
for  as  the  face  is  alwa^^s  supposed  to 
be  turned  to  the  east  when  the  sacred 
writers  speak  of  the  points  of  the 
compass,  the  we^t  of  course  falls  be- 
hind one.  Thus  De-it.  11.  24,  the 
Mediterranean,  or  western  sea,  is 
called  the  Jdndermost  sea  (tST'tt 
^nntf^n  A«7/«/«  haa'haroii,)  as  the  east, 
on  the  other  hand,  is  designated  by  a 
term  (n~!p  kedem)  which  has  the 
sense  oi  before  or  anterior, 

11.  Then  answered.  Then  spake. 
An  idiom  both  of  the  Hebrew  and 
the  Greek,  by  which  this  word  is 
used  for  addressed,  accosted.  See  1 
Kings  1.  28;  Ezra  10.  2,  Is.  14.  10. 

IT  Consider   what  ye  have  to  do. 

Consider  what  ye  .^hall.  do ;  it  is  a 
point  worth  deliberating  whether  this 


unto  the  house  of  Micah,  and 
saluted  him. 

16  And  the  ^six  hundred  men 
appointed  with  their  weapons 
of  war,  which  were  of  the  child- 
ren of  Dan,  stood  by  the  enter- 
ing of  the  gate. 

17  And  Uhe  five  men  that 
went  to  spy  out  the  land  went 
up,  and  came  in  thither,  and 
took  ^  the  graven  image,  and  the 
ephod,  and  the  teraphim,  and 
the  molten  image  :  and  the 
priest  stood  in  the  entering  of 
the  gate  with  the  six  hundred 
men  that  were  appointed  with 
weapons  of  war. 

y  ver.  11.    z  ver.  2.  14.    «  ch.  17. 4,  5. 


priest  and  his  oracle,  of  the  truth  of 
whose  responses  we  have  had  expe- 
rience, will  not  be  a  valuable  acqui- 
sition to  us  in  our  new  settlement. 
Their  subsequent  actions  are  the  best 
commentary  on  these  words. 

15.  And  saluted  him.  Heb.  l^Jiia^ 
to'^i^Jp  1^  yishalu  lo  lishaloiii,  asked 
him  of  peace;  i.  e.  inquired  respect- 
ing his  welfare,  which  is  usually  ex- 
pressed by  the  term  peace.  See  Gen. 
43  27 ;  Ex.  18.  7. 

17.  The  five  men — ca7ne  in  thither. 
Entered  into  what  might  be  called 
the  sanctuary,  the  chajiel,  of  Micah's 
house.  From  its  being  said  that  they 
'  went  up  '  (iby  yaalu,)  for  this  pur- 
pose, RosenmuUer  conjectures  that 
it  was  an  tipjjer  apartment,  and  ad- 
duces Dan.G.  10,  in  confirmation. 

IT  The  priest  stood  in  the  entering  of 
the  gate.  Where  the  other  party  no 
doubt  detained  and  held  him  in  talk, 
while  their  comrades  eflected  the 
abduction  of  the  gods  with  all  their 
appurtenances.  '  See  what  little  care 
this  sorry  priest  took  of  his  gods; 


228 


JUDGES. 


[B.  C.  140fi. 


18  And  these  went  into  Mi- 
cah's  house,  and  fetched  the 
carved  image,  the  ephod,  and 
the  teraphim,  and  the  moUen 
image.  Then  said  the  priest 
unto  them,  What  do  ye  ? 

19  And  they  said  unto  him, 
Hold  thy  peace,  ''lay  thine  hand 
upon  thy  mouth,  and  go  with 
us,  '^  and  he  to  us  a  lather  and  a 
priest :  is  it  better  for  thee  to  be 
a  priest  unto  the  house  of  one 
man,  or  that  thou  be  a  priest 
unto  a  tribe  and  a  family  in 
Israel ? 

b  Job  21.  5,  and  29.  9,  and  40.  4-  Pro  v.  30. 
32.     Mic.  7.  10.     c  ch.  17.  10. 

while  he  was  sauntering  at  the  gate, 
his  treasure  (such  as  it  was)  was 
gone.  See  how  impotent  these 
wretched  gods  were,  that  could  not 
beep  themselves  from  being  stolen.' 
Henry.  The  whole  scene,  including 
the  conduct  of  all  parties,  is  a  singu- 
lar mixture  of  the  impious  and  the 
ludicrous. 

18.  These  v:ent  into  Micah's  house. 
The  five  men  mentioned  above  went 
in,  while  the  six  hundred  armed 
men  stood  at  the  gale. 

19'  Lay  thy  hand  upon  thy  mouth. 
A  well  known  token  of  silence 
among  all  nations.  Comp.  Job  21.  5 ; 
Prov.  30.  32. 

19.  That  thou,  be  a  priest  trnto  a 
tribe  and  a  family  in  Israel.  That  is, 
'  lo  a  tribe,  even  a  collection  of  fami- 
lies.' From  the  narrated  facts  of  the 
case  it  is  evident  that  a  whole  tribe 
could  not  have  been  intended. 

20.  The  priest's  heart  ivas  glad. 
Swayed  wholly  by  self-interest  and 
unmindful  of  the  claims  of  gratitude 
and  of  truth,  he  forsakes  his  former 
employer  merely  from  the  motives 


20  And  the  priest's  heart  was 
glad,  and  he  took  the  ephod,  and 
the  teraphim,  and  the  graven 
image,  and  went  in  the  midst  of 
the  people. 

21  So  they  turned  and  depart- 
ed, and  put  the  little  ones,  and 
the  cattle,  and  the  carriage  be- 
fore them. 

22  IT  And  when  they  were  a 
good  way  from  the  house  of 
Micah,  the  men  that  were  in  the 
houses  nearer  to  Micah's  house 
were  gathered  together,  and 
overtook  the  children  of  Dan. 

23  And  they  cried  unto  the 
children    of    Dan.       And   they 


of  eovetousEtess  and  ambition.  But 
who  can  be  surprised  to  find  him 
false  and  treacherous  to  men  who 
has  been  convicted   of  the  grossest 

perfidy  towards  God  1 IT   Went  in 

the  midst  of  the  people.  Or,  Heb, 
'  went  into  the  midst  of  the  people.' 
Took  his  place  in  the  centre  of  the 
company,  both  to  secure  him  from 
the  pursuit  uf  Micah,  and  in  imita- 
tion of  the  order  of  Israel's  march 
ih.^ough  the  wilderness,  in  which 
the  ark  and  the  priests  moved  in  tlie 
middle  of  the  host. 

21.  The  carriage  before  them.  Heb, 
rmSi  kebudah,  the  weight,  i.  e.  the 
luggage  or  baggage,  the  various 
moveables  M'hich  a  body  of  emi- 
grants would  naturally  carry  with 
them.  No  allusion  whatever  is  had 
to  wheel-carriages,  as  these  vehicles, 
even  to  this  day,  are  entirely  un- 
known as  a  means  of  travelling  in 
that  country.  The  arrangement 
here  mentioned  was  a  precautionary 
measure  designed  to  guard  against 
the  consequences  of  an  attack  on  the 
part  of  Micah,  which,  should  he  seer 


B.  C.  1406.] 


CHAPTER  XVIII. 


229 


turned  their  faces,  and  said  unto 
JNIicali,  What  aileth  thee,  that 
thou  comest  with  such  a  com- 
pany ? 

24  And  he  said.  Ye  have  taken 
away  my  gods  which  I  made, 
and  the  priest,  and  ye  are  gone 
away  :  and  what  have  I  more  ? 
and  what  is  this  that  ye  say  unto 
me.  What  aileth  thee  ? 

25  And   the  children  of  Dan 


fit  to  make  one,  would  naturally  be 
upon  the  rear. 

23.  llliat  aileth  thee,  that  thou 
comest  with  such  a  company  ?  Heb. 
npytD  1^  'li  r\f^mah  lekd  kinizokta, 
what  to  thee,  that  thou  art  gathered 
together?  An  individual  of  course 
could  not  be  said  to  be  '  gathered  to- 
gether;' but  the  Heb.  idiom  by  which 
the  leader  or  head  of  a  multitude  is 
put  for  the  multitude  itself,  is  of  very 
frequent  occurrence.  See  Note  on 
Gen  14.  15. 

2i.  Ye  have  taken  aioay  rr-Aj  gods, 
u-hich  I  made,  &c.  That  is,  the  whole 
apparatus  of  my  images,  teraphim, 
&c  ,  made  as  representatives  of  di- 
vine things,  and  symbols  of  the  di- 
vine presence.  With  all  his  gross 
superstition,  it  is  not  conceivable  that 
a  native  Israelite  should  have  be- 
come at  this  time  so  be.^otted  by  his 
idolatrous  propensities  as  to  suppose 
that  the  fabrication  of  his  own  hands 
was   really  the  great  Jehovah  that 

niade  heaven  and  earth. IT  What 

have  I  more?  What  have  you  left 
me  worth  having  compared  with  the 
image  and  the  priest  of  which  you 
have  so  perfidiously  deprived  me  1 
Such  ardent,  but  infatuated  and 
wicked  zeal  could  Micah  evince  in 
respect  to  the  objects  of  his  idolatry. 
How  many  that  bear  the  name  of 
20 


said  unto  him.  Let  not  thy  voice 
be  heard  among  us,  lest  angry 
fellows  run  upon  thee,  and  thou 
lose  thy  life,  with  tlie  lives  of 
thy  household. 
26  And  the  children  of  Dan 
went  their  way  :  and  when  Mi- 
cah saw  that  they  were  too 
strong  for  hiin,  he  turned  and 
went  back  unto  his  house. 


Christians  are  shamed  by  such  an 
instance  of  deep  but  guilty  devotion  1 
How  lightly  do  they  bear  the  loss  or 
the  absence  of  the  most  precious  spi- 
ritual privileges  compared  with  that 
of  their  worldly  po.sscssions  1  It  is 
when  they  are  bereft  oi^  these,  and  not 
of  the  light  of  God's  countenance  and 
the  hidden  joys  of  the  Spirit,  that 
they  exclaim,  Wliat-  have  I  more  1 

2.5.  Lest  angry  fellows.  Heb. 
T2S3  *i1)3  D"''I;jS  anashim  marc  ne- 
phesh,  men  bitter  of  spirit.  The  gen- 
uine language  of  lawless  banditti, 
who  answer  the  plea  of  right,  with 
no  other  argument  than  the  exhibi- 
tion of  superior  might.  By  this  we 
are  reminded,  (1)  That  they  who 
dare  to  commit  theft  will  be  easily 
induced,  if  needl'ul  to  secure  their 
ill-gotten  spoil,  to  commit  murder 
also.  (2)  That  where  power  is  with 
unprincipled  oppressors,  to  complain 
of  injustice  is  often  only  to  provoke 
farther  injury. 

26.  He  turned  and  went  back  unto 
his  house.  It  is  to  be  hoped,  a  wiser 
and  better  man  ;  having  now  had  ex- 
perimental proof  of  the  vanity  of  the 
idols  with  which  he  is  compelled  to 
part.  But  whatever  the  event  may 
have  taught  him,  it  is  pregnant  with 
instruction  to  us.  In  the  straits  to 
which  Micah  was  driven,  we  perceive 


230 


JUDGES. 


[B.  C.  1406. 


27  And  they  took  the  things 
which  Micah  had  made,  and  the 
priest  which  he  had,  and  "^  came 
unto  Laish,  unto  a  people  that 
were  at  quiet  and  secure  :  '  and 
they  smote  them  with  the  edge 
of  the  sword,  and  burnt  the  city 
with  fire. 

28  And  f^erett'as  no  deliverer, 

<i  ver.  7, 10.     Beut.  33.  22.     e  Josh.  19.  47. 


a  Striking-  illitstration  of  the  issue  of 
the  fatal  delusions  of  ungodly  men. 
Their  false  confidences  will  be  abol- 
ished, their  refuges  of  lies  all  swept 
away.  The  religion  in  which  they 
now  so  sang'uinely  trust  will  be  prov- 
ed a  baseless  fabric.  No  foundation 
•will  then  stand  but  that  which  God 
himself  has  laid,  nor  will  any  super- 
structure endure  but  that  which  is 
able  to  abide  a  fiery  ordeal.  The 
law  which  they  Avere  disposed  to  re- 
duce to  their  own  standard  will  then 
be  found  to  be  immutable,  and  the 
religion  of  the  Bible,  which  in  its 
true  sense  they  have  rejected,  the  only 
means  of  a  sinner's  acceptance  with 
God.  Their  forced  interpretations 
of  the  sacred  text,  and  their  self- 
complacent  schemes  nf  salvation  will 
avail  them  nothing.  As  a  necessary 
consequence,  their  destitution  and 
miser/  will  then  be  complete.  '  Ye 
have  taken  away  my  gods,  and  what 
have  I  left?'  may  then  be  considered 
as  the  bitter  lamentation  of  every  de- 
luded soul.  In  vain  now  is  the  ready 
plea,  '  I  thought  I  was  right.'  Why 
did  they  rest  in  vain  conjectures  1 
Why  did  they  presuine  to  substitute 
a  system  of  their  own  in  place  of  that 
which  God  had  revealed  1  Why 
would  they  not  submit  to  be  saved  in 
God's  own  way  1  Alas !  it  is  now 
too  late  to  rectify  their  error.      They 


because  it  wai  'far  from  Zidon, 
and  they  had  no  business  with 
any  man  ;  and  it  was  in  the  val- 
ley that  lieth  ^by  Beth-rehob. 
And  they  built  a  city,  and  dwelt 
therein. 

29  And  ^  they  called  the  name 
of  the  city  '  Dan,  after  the  name 

f  ver.  7.  g  Num.  13.  21.  2  Sam.  10.  6. 
Mosh.  19.  47.  iGen.  14.  14.  ch.  20.  1.  1 
Kings  le.  29,  30,  and  15.  20. 


have  gone  down  to  darkness,  '  lean- 
ing on  a  lie.'  They  have  walkedia 
the  light  of  the  sparks  which  they 
themselves  have  kindled,  and  as  a 
recompense  in  the  same,  they  lie 
down  in  sorrow.  Let  us  away  then 
with  all  systems  of  man's  device  in 
the  great  matter  of  salvation.  Let 
us  at  once  and  cordially  embrace  the 
whole  true  go.spel  of  the  grace  of 
God,  and  we  have  a  portion  of  which 
we  can  never  be  robbed.  Who  can 
spoil  us  of  our  God  1  or  what  can 
we  want  if  we  have  him  for  our 
friend  1 

27.  Came  unto  Laish,  unto  a  peo- 
ple, &.C.  Rather,  came  vpon  Laish, 
(i^  al,  not  ^^i^  el)  upon  a  people;  i.  e. 
in  a  hostile  manner,  making  a  fierce 

attack   upon   them. IT  Burnt   the 

city  with  fire.  That  is,  probably,  a 
part  of  it,  not  the  whole;  as  the 
phrase  clearly  implies  elsewhere. 
See  on  Josh.  8.  8.  This  measure 
was  doubtless  adopted  to  .strike  a 
greater  terror  into  the  inhabitants, 
and  to  make  their  conquest  more  se- 
cure. 

28.  And  thty  built  a  city.  Heb. 
1'^yn  ntt  ^^':'2'^^  vayibnu  eth  hair,  and 
they  built  tlie  city ;  i.  e.  rebuilt  it ;  or 
at  least  so  much  of  it  as  was  destroy- 
ed by  the  fire. 

29.  Called  the  name  of  the  city  Dan. 
To  be  a  witness  for  them  that  they 


B.  C.  1406.1 


CHAPTER  XVIII. 


231 


of  Dan  their  father,  who  was 
born  unto  Israel :  howbeit  the 
name  of  the  city  was  Laish  at 
the  first. 


were  Danites  by  birth,  though  re- 
moved to  so  great  a  distance  from 
their  brethren.  As  this  fact  might 
possibly  in  after  times  he  called  in 
question,  they  would  make  the  very 
name  of  their  place  a  ground  on 
which  to  establish  their  claim  to  re- 
lationship. '  We  should  be  con- 
cerned not  to  lose  the  privilege  of 
our  relation  to  God's  Israel,  and 
therefore  should  take  all  occasions  to 
own  it,  and  preserve  the  remem- 
brance of  it  to  ours  after  us.'  Henry- 
This  city  became  afterwards  very 
remarkable  as  one  oi  ihc  extremities 
of  the  promised  land.  The  extent 
of  the  Israelitish  territory  from  its 
northern  to  its  southern  border  was 
generally  expressed  by  the  phrase, 
'  From  Dan  to  Beersheba.' 

30.  The  children  of  Dan  set  up  the 
graven  image.  Thus  was  idolatry 
first  publicly  established  in  Israel.  It 
began  in  ihe  tribe  and  city  of  Dan, 
from  which  it  gradually  spread  like 
an  evil  contagion,  and  though  check- 
ed from  time  to  time  by  pious  rulers, 
yet  it  eventually  infected  nearly  the 
whole  nation.  As  a  mark  of  the  di- 
vine indignation  towards  the  prime 
agents  of  this  wickedness,  Lightfool 
suggests  that  in  the  mystical  sealing 
of  the  tribes  mentioned  Rev.  7,  that 
of  Dan  is  entirely  omitted.  It  may 
also  be  supposed  that  having  had  the 
precedent  now  set,  Jeroboam  was  en- 
couraged afterwards  to  establish  the 
idolatrous    worship  of   one    of   his 

golden  calves  at  this  very  place 

^Jonathan,  the  son  of  Gerskovi,  ihe  son 
of  Maruissck.      It  is  conjectured  by 


30  1  And  the  children  of  Dan 
set  up  the  graven  image :  and 
Jonathan,  the  son  of  Gershom, 
the  son  of  Manasseh,  he  and  his 


many  expositors  that  instead  of  Ma- 
nasseh, (iTlDD^J)  the  true  reading  is 
Moses,  (rnr!?3)  which  differs,  it  will 
be  perceived,  only  by  a  single  letter  ; 
and  this  letter  (3),  it  is  supposed  the 
Jews  have  interpolated  in  order  to 
save  the  credit  of  their  great  law- 
giver and  prophet.  The  singular 
name  of  Gershom,  the  name  of  one 
of  Moses'  sons,  and  the  date  of  the 
transaction,  concur,  it  is  said,  in  es- 
tablishing this  view.  Accordingly  the 
Vulgate  and  some  copies  of  the  Sep- 
tuagint  actually  exhibit  the  name  of 
'  Moses,'  instead  of '  Manasseh.'  The 
interpolation,  however,  has  been  very 
timidly  executed.  The  letter  3  was 
originally  placed  above  the  line  of 
the  oiher  letters  (as  it  now  appears 
in  the  printed  Hebrew  Bibles,)  as  if 
rather  to  suggest,  than  to  make  an 
alteration;  but  in  process  of  timethe 
letter  sunk  down  into  the  body  of  the 
word.  The  Hebrew  writers  them- 
selves admit  this  ;  and  say  that  the 
intention  was  to  veil  this  disgrace  in 
the  house  of  Mo.ses,  by  suggesting  a 
figurative  descent  of  Jonathan  from 
Manasseh,  the  idolatrous  king  of  Ju- 
dali  ^nho  lived  about  eight  hindred 
years  aftertoards !  Bp.  Patrick  and 
others  are  disposed  to  rank  this 
among  the  idle  conceits  of  the  Jew- 
ish critics,  but  for  ourselves,  without 
positively  adopting  the  opinion,  we 
think  it  by  no  means  improbable. 
The  most  excellent  characters  are 
often  but  badly  represented  by  their 
descendants.  Children  are  not  al- 
ways the  crown  of  old  men,  any  more 
than  fathers  are  alwa\'s  the  glory  of 


232 


JUDGES. 


[B.  C.  1406. 


sons  were  priests  to  the  tribe  of 
Dan  ''until  the  day  of  the  cap- 
tivity of  the  land. 

31  And  they  set  them  up  Mi- 
cah's  graven  image  which  he 
made,  'all  the  time  that  the 
house  of  God  was  in  Shiloh. 

CHAPTER  XIX. 

AND  it  came  to  pass  in  those 
days,  "when  there  was  no 
king  in  Israel,  that  there  was  a 
certain  Levite  sojourning  on  the 
side    of  mount   Ephraim,  who 

kch.  13.  1.  1  Sam.  4.2,  3,  10,  11.  Ps.  78. 
60,  61.  1  Josh.  18.  1.  ch.  19.  18,  and  21.  12. 
a  ch.  17.  6,  and  18. 1,  and  21.  25. 


their  children.  The  point,  however, 
is  one  of  little  importance. — • — ^Un- 
til the  day  of  ike  captivity  of  the  land. 
Probably  the  captivity  of  the  ten  tribes 
by  Shalmaneser  king  of  As.syria.  If 
so,  this  passage  is  to  be  considered  as 
an  addition  made  by  a  later  hand, 
of  which  there  are  numerous  ac- 
knowledged instances  in  the  books  of 
the  Old  Testament. 

31.  All  the  time  that  the  house  of 
God  was  in  Shiloh.  Not  that  its  con- 
tinuance there  was  limited  to  the  pe- 
riod now  specified,  as  this  would  be 
Inconsistent  with  what  is  affirmed  in 
the  preceding  verse  ;  but  it  seems  to 
be  stated  as  a  remarkable  and  dis- 
creditable fact,  that  even  during  all 
the  time  that  the  true  tabernacle  and 
altar  were  standing  at  Shiloh,  and 
notwithstanding  the  reforming  ef- 
forts of  all  the  Judges,  yet  here  was  a 
rival  establishment  of  an  idolatrous 
character  subsisting  in  the  face  of 
all  the  injunctions  made  against  it ! 
Probably  the  remote  situation  of  Dan, 
on  the  extreme  borders  of  the  coun- 
try, put  it  in  a  measure  out  of  the 


took  to  him  a  concubine  out  of 
•^  Beth-lehem-judah. 

2  And  his  concubine  played 
the  whore  against  him,  and  went 
away  from  him  unto  her  father's 
house  to  Beth-lehem-judah,  and 
was  there  four  whole  months. 

3  And  her  husband  arose,  and 
went  after  her,  to  speak  friendly 
unto  her,  and  to  bring  her  again, 
having  his  servant  with  him, 
and  a  couple  of  asses  :  and  she 
brought  him  into  her  father's 
house  :  and  when  the  father  of 
the  damsel  saw  him,  he  rejoiced 
to  meet  him. 

bch.l7.  7. 


reach  of  those  influences  which 
would  otherwise  have  gone  to  extir- 
pate the  abominations  which  it  cher- 
ished. 


CHAPTER  XIX. 

1.  And  it  came  to  pass,  &x:.  The 
tragical  tale  that  follows  seems  to  be 
in.seried  here  in  order  to  afford  a 
melancholy  illustration  of  the  disor- 
ders which  .sprung  from  the  lack  of 
due  restraint.  In  the  absence  of  an 
efficient  magistracy,  confusion  and 

every  evil  work  prevailed. IT  T'ook 

to  him  a  conciibine.  Heb.  HC^S* 
Tr3^"'&  ishah  pilegesh,  a  u-oman,  a 
co7icvHne,  or  a  wife,  a  concubine ;  or, 
as  Geddes  renders  it,  a  concubine- 
wife ;  i.  e.  a'  lawful  but  a  secondary 
wife  ;  as  in  v.  3,  he  is  expressly  call- 
ed her  '  hu.sband,'  and  v.  4  her  father 
his  father-in-law.  Such  connexions 
were  not  disreputable  in  those  times, 
being  tolerated  in  the  law  and  coun- 
tenanced by  the  practice  of  the  best 
of  men.  It  is  a  great  mistake  to  con- 
ceive of  a  concubine  as  a  harlot. 

3.  To  speak  friendly  u)ito  her.  Heb. 


B.  C.  1406.] 


CHAPTER  XIX. 


233 


4  And  his  father-in-law,  the 
damsel's  father,  retained  him  ; 
and  he  abode  with  him  three 
days  :  so  they  did  eat  and  drink, 
and  lodged  there. 

5  IT  And  it  came  to  pass  on  the 
fourth  day,  when  they  arose  early 
in  the  morning,  that  he  rose  up 
to  depart :  and  the  damsel's  fa- 
ther said  unto  his  son-in-law, 
'  Comfort  thy  heart  with  a  mor- 
sel of  bread,  and  afterward  go 
your  way. 

6  And  they  sat  down,  and  did 
eat  and  drink  both  of  them  to- 
gether :  for  the  damsel's  father 

c  Gen.  18.  5. 


nni  i3>  imp  ledabber  al  libbah,  to 
speak  to  her  heart ;  that  is,  to  concili- 
ate her  atfection,  to  rekindle  her  ten- 
derness, and  to  entreat  her  to  return 
to  the  home  she  had  left  cheerless. 
Comp.  Gen.  34.  3  ;  50.  21 ;  Ruth  2. 
13.  The  phrase  is  commonly  applied 
to  speaking  comlbrlably  to  one  that  is 
in  distress  or  sorrow,  and  may  per- 
haps liere  imply  that  the  woman  was 
penitent  and  grieved  lor  her  offences. 

IT  Rejoiced  to  meet  him.     Hoping 

that  now  a  complete  reconciliation 
would  be  effecled  between  his  daugh- 
ter and  her  husband. 

4.  And  lodged  there.  That  is,  the 
Levite  and  his  servant.  It  would 
scarcely  be  said  of  the  father-in-law 
that  he  lodged  in  his  own  house. 

5.  Comfort  thine  heart  icith  a  mor- 
sel of  bread.  Heb. ']ai  nyo  5co(^  ZtA- 
beka,  strengthen  thine  heart ;  i.  e.  re- 
fresh thy  spirits. 

8.  They  tarried  until  afternoon. 
Heb.  Dlin  miD]  13>  ad  netoth  hayom, 
nil  the  day  declined.  The  original 
for  '  tarried'  (in?an>2nn  hithmahe- 
mehu,)  implies  a  reluctant  delay,  a 
20* 


had  said  unto  the  man,  Be  con- 
tent, 1  pray  thee,  and  tarry  all 
night,  and  let  thine  heart  be 
merry. 

7  And  when  the  man  rose  up 
to  depart,  his  father-in-law 
urged  him  :  therefore  he  lodged 
there  again. 

8  And  he  arose  early  in  the 
morning  on  the  fifth  day  to  de- 
part :  and  the  damsel's  father 
said,  Coinfort  thy  heart,  I  pray 
thee.  And  they  tarried  until 
afternoon,  and  they  did  eat  both 
of  them. 

9  And  when  the  man  rose  up 
to  depart,  he,  and  his  concubine, 


forced  compliance  with  urgent  solici- 
tations, and  the  issue  of  the  afiair 
teaches  us  very  impressively  the 
danger,  as  well  as  the  weakness  of 
suffering  ourselves  to  be  overcome  by 
pressing  importunity  against  the  con- 
victionsof  our  better  judgment.  The 
hospitable  entertainment  and  agree- 
able society  of  friends  is  indeed  a 
strong  inducement  to  protract  a  visit, 
but  no  man  should  forget  that  he  has 
calls  at  home  of  paramount  claim, 
and  that  there  is  a  limit  beyond 
which  complaisance  is  at  war  with 
duty,  and  where  we  should  turn  a 
deaf  ear  to  the  most  urgent  requests. 
The  warm-hearted  and  friendly  en- 
tertainer, too,  should  remember  that 
his  intended  kindness  when  too  far 
urged  may  prove  a  real  injury  to  its 
objects,  and  should  therefore  mode- 
rate its  promptings  by  reason  and  re- 
ligion. It  is  altogether  probable  that 
the  fearful  calamity  which  overtook 
this  unfortunate  couple  vvould  have 
been  avoided  had  they  been  less 
urged,  or,  when  urged,  had  they  acted 
with  more  decision. 


234 


and  his  servant,  his  father-in- 
law,  the  damsel's  father,  said 
unto  him.  Behold,  now  the  day 
draweth  toward  evening,  I  pray 
you  tarry  all  night :  behold,  the 
day  groweth  to  an  end,  lodge 
here,  that  thine  heart  may  be 
merry  ;  and  to-morrow  get  you 
early  on  your  way,-  that  thou 
mayest  go  home. 

10  But  the  man  would  not 
tarry  that  night,  but  he  rose  up 
and  departed,  and  came  over 
against  '^  Jebus,  which  is  Jeru- 
salem :  and  there  were  with  him 
two  asses  saddled,  his  concubine 
also  was  with  him. 

1 1  ^nd  when  they  were  by  Je- 
bus, the  day  was  far  spent ;  and 
the  servant  said  unto  his  mas- 
ter. Come,  I  pray  thee,  and  let 

d  Josh.  18.  28. 


JUDGES  [B.  C.  1406. 

us  turn  in  into  this  city  *  of  the 
Jebusites,  and  lodge  in  it. 

12  And  his  master  said  unto 
him.  We  will  not  turn  aside 
hither  into  the  city  of  a  stranger, 
that  is  not  of  the  children  of  Is- 
rael ;  we  will  pass  over  '^to 
Gibeah. 

13  And  he  said  unto  his  ser- 
vant, Come,  and  let  us  draw 
near  to  one  of  these  places  to 
lodge  all  night,  in  Gibeah,  or  in 
'  Ramah. 

14  And  they  passed  on  and 
went  their  way  ;  and  the  sun 
went  down  upon  them  when 
they  were  by  Gibeah,  which  he- 
lonyeih  to  Benjamin. 

15  And  they  turned  aside  thi- 
ther, to  go  in  and  to  lodge  in 

e  Jo.sh.  15.  8.  63.  ch.  1.  21.  2  Sam.  5.  6. 
I  Josh.  18.  28.  ■  K  Josh.  18.  25. 


9.  The  day  draweth  towards  even- 
ing. Heb.  tilTI  uQ^  raphah  hayom, 
the  day  is  weak,  is  become  relaxed,  re- 
mitlelh  itself.  The  phrase  points  to 
a  time  of  day  the  opposite  of  what  is 
termed,  Gen.  29.  7,  '  high  day,'  i.  e. 
the  hour  when  the  heat  of  the  day 
has  attained  its  utmost  intensity, 
when  it   has  reached  the  meridian. 

IT  The  day  groueth  to  an  C7id. 

Heb.  GITI  filSn  ^hanoth  hayom,  it  is 
the  pitching  time  of  day;  i.  e.  it  is 
near  the  time  when  travellers  ordi- 
narily pitch  their  tents  and  take  up 

their    lodgings    for    the   night. 

IT  Mayest  go  home.  Heb.  rii^i  Hi*^ 
leoha  lekah,  to  thy  tent. 

12.  I?do  the  city  of  a  stranger. 
That  is,  of  a  strange  and  foreign 
people ;  for  though  the  city  of  Jerusa- 
lem had  been  before  taken  by  Caleb, 
ch.  1.  8,  yet  the  strong-hold  of  Zion 
v^as  still  in  the  hands  of  the  .Tebu- 


sites,  who  were  not  fully  dispossess- 
ed till  the  days  of  David.  The  event, 
however,  showed  that  he  could 
.scarcely  have  fared  worse  among  the 
most  barbarous  hordes  of  Canaanites 
than  he  did  among  his  own  brethren. 
In  all  probability  he  would  have  done 
better  to  have  followed  his  servant's 
advice. 

13.  In  Gibeah  or  in  Rajnah.  These 
places  were  both  north,  or  rather 
north-west  from  Jeru.salem,  and  dis- 
tant, the  former  about  four  miles,  the 
latter  about  six. 

15.  No  man  that  took  them  into  his 
house  to  lodging.  Heb.  Ci*  ']"'S 
t)Dbt?3  en  ish  measseph,  no  man  gath- 
ering. On  the  expressive  import  of 
this  phrase  see  on  Josh.  6.  9.  It  seems 
that  up  to  this  time  no  caravansaries 
or  inns,  in  which  travellers  now  ob- 
tain lodgings  in  the  Ea.st,  existed. 
At  least  we  have  met  with  no  certain 


B.  C.  1406.] 


CHAPTER  XIX. 


235 


Gibeah  :  and  when  he  went  in, 
he  sat  him  down  in  a  street  of 
the  city  :  for  there  was  no  man 
that  ''took  them  into  his  house 
to  lodging. 

16  IT  And  behold,  there  came 
an  old  man  from  'his  work  out 
of  the  field  at  even,  M'hich  was 
also  of  mount  Ephraim  ;  and  he 
sojourned  in  Gibeah ;  but  the 
men  of  the  place  were  Benja- 
mites. 

17  And  when  he  had  lifted  up 
his  eyes,  he  saw  a  wayfaring 
man  in  the  street  of  the  city : 

h  Matt.  25.  43.     Heb.  13.  2.    i  Ps.  104.  23. 


traces  of  the  existence  of  such  ac- 
commodations. Strangers,  therefore, 
relied  entirely  on  private  hospitality 
for  entertainment  in  the  places  to 
which  they  came,  as  is  still  the  case 
in  many  parts  of  the  East.  Under 
these  circumstances  snch  an  inhospi- 
table reception  as  that  which  the 
Levite  now  experienced  is  of  very 
rare  occurrence,  and  can  only  be  ex- 
plained on  the  ground  of  the  pre-emi- 
nently vile  and  abandoned  character 
of  the  citizens  of  Gibeah.  The  gen- 
eral courteousness  of  the  Orientals  in 
this  respect  is  well  set  forth  in  the 
language  of  Job,  31.  32  ;  '  The  stran- 
ger did  not  lodge  in  the  street  ;  but  I 
opened  my  doors  to  the  traveller.' 

IG.  There  came  an  old  man  from  his 
work  out  of  the  field  at  even.  Had  all 
the  inhabitants  of  Gibeah  been  of  the 
stamp  of  this  good  old  Israelite,  in 
Tvhom  we  see  such  a  pleasing  speci- 
men of  patriarchal  times,  as  he  re- 
turns at  evening  from  his  daily  toil, 
so  gross  and  horrid  a  deed  of  wick- 
edness would  not  have  disgraced 
their  city.  Butit  may  well  be  doubt- 
ed  whether  he   were  not  the   only 


and  the  old  man  said.  Whither 
goest  thou  ^  and  whence  comest 
thou  ? 

18  And  he  said  unto  him,  We 
are  passing  from  Beth-lehem- 
judah  toward  the  side  of  mount 
Ephraim ;  from  thence  am  I : 
and  I  went  to  Beth-lehem-judah, 
but  I  am  now  going  to  ''the 
house  of  the  Lord  ;  and  there 
is  no  man  that  receiveth  me  to 
house. 

19  Yet  there  is  both  straw  and 
provender   for  our    asses ;  and 

k  Josh.  18.  1.  ch.  18.  31,  and  20.  18.  1 
Sum.  1.  3,  7. 

laborer  whom  this  evening  brought 
home  from  the  field,  and  as  the  vir- 
tues usually  go  together,  '  he,'  &s 
Henry  remarks,  '  who  was  honestly 
diligent  in  his  business  all  day,  was 
disposed  to  be  generously  hospitable 

to  these  poor  strangers  at  night.' 

IT  Which  was  also  of  7nount  Ephraim. 
'  Gibeah  was  a  second  Sodom  ;  even 
there  also  is  another  Lot ;  which  is 
therefore  ,so  much  more  hospitable  to 
strangers,  because  himself  was  a 
stranger.  The  host,  as  well  as  the 
Levite,  is  of  mount  Ephraim ;  each 
man  knows  best  to  commiserate  that 
evil  in  others  which  himself  hath 
passed  through.  All  that  profess  the 
name  of  Christ  are  coimtrymen  and 
yet  strangers  here  below.  How 
cheerfully  should  we  entertain  each 
other,  when  we  meet  in  the  Gibeah 
of  this  inho.spitable  world !'  Bp.  Hall. 

18.  No  man  thai  receiveth  me  to 
house.  Heb.  '^rilS*  C]DK>3  measseph 
oihi,  that  gathereth  me ;  the  same 
phrase  as  that  above,  v.  15. 

19.  Both  straw  and  provender,  &c. 
Intimating  that  it  was  not  necessary 
for  him  to  tax  the  hospitality  of  any 


236 


JUDGES. 


[B.  C.  1406. 


there  is  bread  and  wine  also  for 
me,  and  for  ihy  handmaid,  and 
for  the  young  man  which  is  with 
thy  servants:  there  is  no  want 
of  any  thing. 


one  except  for  lodging.  He  had 
abundance  of  provision  of  his  own, 
both  for  himself  and  his  asses.  In 
entering  upon  a  journey,  the  Orien- 
tals lay  in  a  supply  of  food  for  the 
beasts  with  which  they  travel  as  well 
as  for  themselves.  This  food  is  of 
different  kinds.  They  make  little 
or  no  hay  in  these  countries,  and  are 
therefore  very  careful  of  their  straw, 
which  they  cut  into  small  bits,  with 
an  instrument  which  at  the  same 
time  threshes  out  the  corn  (grain) ; 
this  chopped  straw,  with  barley, 
beans,  and  balls  made  of  bran  and 
barley  meal,  or  of  the  pounded  ker- 
nels of  dates,  is  what  they  feed  them 
with.  '  People  (in  the  East)  still 
carry  provisions  wilh  them  in  a 
journey,  even  through  a  peopled 
country.  No  one  calculates  on  ob- 
taining, unless  in  very  great  towns, 
more  than  house-room,  with  the 
chance  of  being  able  to  buy  bread 
and  fruit.  It  is  not  certain  that  even 
bread  can  be  procured,  and  not  to 
leave  the  matter  entirely  to  chance, 
the  traveller  usually  takes  from  one 
great  town  to  another,  so  much  bread 
as  will  serve  him  intermediatel}'.  If 
he  desires  better  fare  than  he  is  like- 
ly thus  to  obtain,  he  takes  with  him 
cooking  utensils,  rice,  vegetables, 
preserved  meat,  butter,  &c.,  and  at 
the  resting  place  for  the  day  has  a 
warm  meal  prepared  by  a  servant  or 
himself,  from  his  own  stores  and 
■with  his  own  utensils.  W.e  have 
known  a  single  traveller  accompa- 


20  And  the  old  man  said, 
'Peace  be  wilh  thee  ;  howsoev- 
er, let  all  thy  wants  lie  upon 
me  ;  '"  only  lodge  not  in  the 
street. 

1  Gen.  43.  23.     ch.  6.  23.     m  Gen.  19.  2. 


nied  by  a  mule,  exclusively  laden 
with  his  bedding,  provisions,  and 
cooking  vessels.  It  is  within  the 
writer's  own  experience,  that  in  a 
journey  of  more  than  a  fortnight 
through  a  comparatively  well-peo- 
pled part  of  Western  Asia,  it  was 
not  possible  more  than  twice  (in  two 
great  towns)  to  obtain  other  food  than 
bread  and  fruit,  and  often  this  not 
without  much  difficulty,  and  some- 
limes  not  at  all.'     PicL  Bible. 

20,  Let  all  thy  vjants  lie  upon  me. 
This  is  not  inconsistent  with  the 
Levite's  assertion  in  the  preceding 
verse,  that  there  was  '  no  want  of  any 
thing.'  The  original  signifies  de- 
fect, lack,  and  the  Levite  said,  tha„ 
although  he  was  supplied  with  everj 
thing  else,  yet  he  did  lack  a  lodging 
place.  His  kind  entertainer  here 
tells  him  to  dismiss  all  care,  for  he 
would  take  it  upon  him  to  see  that 
his  deficiency  in  this  and  every  other 
respect  should  be  supplied,  q.  d. 
Keep  your  bread  and  wine,  your 
straw  and  provender  for  your  own 
and  your  as.ses'  use  ;  you  may  need 
them  before  you  finish  your  journey ; 
I  will  provide  for  all  your  wants 
this  night ;  therefore  do  not  think  of 
lodging  in  the  street.'  This  was  gen- 
erosity worthy  of  an  Israelite. 

MLodge  not  in  the  street.  Unless  they 
had  bedding,  which  travellers  often 
carry  with  them,  this  would  not  have 
been  convenient;  and  it  would  be 
thought  disgraceful  to  the  character 
of  a  town,  to  allow  a  stranger,  accom- 


B.  C.  1406.] 


CHAPTER  XIX. 


237 


21  "So  he  brought  him  into 
his  house,  and  gave  provender 
unto  the  asses  :  "  and  they  w^ash- 
ed  their  feet,  and  did  eat  and 
drink. 

22  IT  Now  as  they  vv^ere  mak- 
ing their  hearts  merry,  behokl, 
P  the  men  of  the  city,  certain 
''sons  of  Belial,  beset  the  house 
round  about,  and  beat  at  the 
door,  and  spake  to  the  master 
of  the  house,  the  old  man,  say- 
ing, "■  Bring  forth  the  man  that 
came  into  thine  house,  that  we 
may  know  him. 

23  And  'the  man,  the  master 


M  Gen.  24.  Zi,  and  43.  24.  o  Qen.  18.  4. 
.John  13.  .5.  pGea.  19.4.  ch.  20.  5.  Hos. 
9.  9,  and  10,  9.  q  Ueuf.  13.  13.  r  Gen.  19.  5. 
Rom.  1.  26,  27.     s  Gun.  19.  6,  7. 


of  the  house,  went  out  unto 
them,  and  said  unto  them.  Nay, 
my  brethren,  nay,  I  pray  you, 
do  not  so  wickedly  ;  seeing  that 
this  man  is  come  into  mine 
house,  'do  not  this  folly. 

24  "Behold,  here  is  my  daugh- 
ter, a  maiden,  and  his  concu- 
bine ;  them  I  will  bring  out 
now,  and  "  humble  ye  them,  and 
do  with  them  what  seemeth 
good  unto  you :  but  unto  this 
man  do  not  so  vile  a  thing. 

2.5  But  the  men  would  not 
hearken  to  him  :  so  the  man 
took  his  concubine,  and  brought 
her  forth  unto  them  ;  and  they 
'■  knew  her,  and   abused  her  all 

t2  Sam.  13.  12.  n  Gen.  19.8.  x  Gen.  34 
2.     Deut.  21.  14.     y  Gen.  4.  1. 


panied  by  his  wife,  to  do  so  even 
then.  But  in  other  respects,  lodging 
in  the  streets  of  a  town,  is  a  less  sin- 
gular circumstance  in  the  East  than 
it  would  seem  to  us  in  England. 
'  When  the  Bedouin  Arabs  visit  a  I 
town,  they  usually  prefer  sleeping 
at  night  in  the  street  to  sleeping  in  a 
house.  So  also,  when  a  person  walks 
through  the  streets  of  Malta  in  the 
nights  of  summer,  he  finds  the  foot- 
pavements  obstructed  by  beds,  occu- 
pied by  married  couples  and  single 
people.  The.sc  belong  to  shop-keep- 
ers and  others,  who  rent  the  ground- 
floors,  and  having  no  right  to  take 
their  beds  to  the  roof,  bring  them  out 
into  the  street  to  enjoy  the  luxury  of 
sleeping  in  the  cool  open  air.'  Pict. 
Bible. 

22.  Making  their  hearts  merry. 
Refreshing  themselves  with  the  pro- 
visions set  before  them.  It  does  not 
necessarily  convey  the  idea  of  ban- 
queting and  revelry. ^Sons  of  Be- 


lial. Vile,  abandoned,  profligate, 
fellows;  men  lost  to  all  sense  of 
right,  honor,  and  decency.    See  Note 

on  Deut.  13.  13. "HBeal  at  the  door. 

Rendered  '  beat,'  in  order  to  imply 
something  more  than  simply  knock- 
ing. The  original  has  the  import  of 
an  earnest,  eager,  violent,  a.ssault  of 

the  door. MBring  forth  the  man, 

&.C.  This  demand,  and  indeed  the 
whole  of  the  incidents  here  mention- 
ed, have  a  striking  resemblance  to 
the  affair  of  Lot  and  the  Sodomites. 
Under  the  ambiguous  term  '  know,' 
these  sons  of  Belial  in  each  instance, 
convey  a  sense  in  the  last  degree 
abominable  and  brutal,  and  in  each 
instance  the  father  makes  a  proposal 
which  the  extremest  case  could  not 
ju.stifv. 

25.  The  man  took  his  concvbine,and 
brought  her  forth.  The  conduct  of 
the  Levite  in  this  transaction  isutter- 
ly  inexplicable.  His  going  after  her 
to  her  father's  house  would  indicate 


238 


JUDGES. 


[B.  C.  1406. 


the  night  until  the  morning  : 
and  when  the  day  began  to 
spring,  they  let  her  go. 

26  Then  came  the  woman  in 
the  dawning  of  the  day,  and  fell 
down  at  the  door  of  the  man's 
house  where  her  lord  was^  till  it 
was  light. 

that  he  still  cherished  towards  her  a 
real  afiection,  and  he  appears  thus 
far  along  the  journey  to  have  treated 
her  with  every  kindness.  Yet  now 
in  the  hour  of  danger,  apparently  to 
save  his  own  life,  he  determines  to 
sacrifice  her.  He  suffered  her  to  be 
brought  out  and  expo.sed  to  these 
fiends  in  human  shape,  while  he,  it 
would  seem, secure  from  harm,  either 
sits  down  or  lies  down  in  calm  in- 
diiference  to  her  fate.  We  infer  this 
from  its  not  being  intimated  that  he 
made  the  least  inquiry  respecting  her 
during  the  night,  but  'rose  up' — 
(could  it  be  from  his  bed  %)~ '  in  the 
morning,  and  opened  the  doors  of 
the  house,  and  went  out  to  go  his 
way,'  as  if  he  did  not  once  think  what 
had  become  of  his  unhappy  compa- 
nion,but  designed  to  set  forward  alone! 
It  would  seem  that  it  was  only  by 
stumbling  upon  her  lifeless  corpse  at 
the  door  that  he  was  reminded  of 
there  being  such  a  person  either  liv- 
ing or  dead.  And  even  admitting 
that  he  thought  her  alive  as  she  lay 
prostrate  on  the  ground,  how  unfeel- 
ing, how  iuiiuman  his  address  !  '  Up, 
and  let  us  be  going.'  Could  he  thus 
rudely  accost  a  tender  female,  who, 
for  his  sake,  had  submitted  through 
the  live-long  night  to  the  most  savage 
brutalities,  if  he  possessed  the  com- 
mon feelings  of  a  man  1  Suppose  he 
thought  her  asleep ;  yet  we  ask, 
would  he  have  felt  no  emotions  of 


27  And  her  lord  rose  up  in  the 
morning,  and  opened  the  doors 
of  the  house,  and  went  out  to 
go  his  way  :  and  behold,  the 
woman  his  concubine  was  fallen 
down  at  the  door  of  the  house, 
and  her  hands  were  upon  the 
i  threshold. 


surprise,  of  grief,  of  pain,  to  find  her 
sleeping  in  suck  a  place  and  in  such 
a  posture  ?  Would  he  not  anxiously 
and  tenderly  have  awakened  her,  and 
inquired  of  her  welfare  1  The  man's 
conduct  throughout  is  a  riddle,  which 
we  know  not  how  to  solve.  One 
thing  however  is  certain.  When  the 
attack  was  made  on  the  house,  the 
duly  of  the  inmates  was  to  have 
thrown  themselves  upon  the  protec- 
tion of  Providence  without  yielding 
an  iota  to  the  demands  of  the  remorse- 
less ruffians  without.  If  they  could 
not  have  withstood  their  violence, 
but  must  have  been  overpowered  by 
superior  numbers,  they  had  better 
have  died  calling  upon  God  for 
mercy  than  to  have  basely  jeoparded 
the  lives  of  feeble  women  to  appease 
a  ferocious  rabble.  That  would  have 
been  the  pious  chivalry  of  true  Israel- 
ites. The  probability  we  think  is, 
that  Omnipotence  v/ould  in  some  way 
have  interposed  for  their  rescue. 

27.  Was  fallen  down  at  the  door  of 
the  house.  While  we  cannot  but  be 
moved  with  deep  compassion  in  view 
of  the  hard  lot  and  the  miserable  end 
of  this  unhappy  woman,  yet  the 
righteous  judgment  of  God  is  not  to 
be  overlooked  in  this  her  closing 
scene.  She  had  sinned,  and  she  now 
sufiers.  Though  her  father  and  her 
husband  had  both  forgiven  her,  yet 
God  remembered  against  her  her 
fault  when  she  was  consigned  to  the 


B.  C.  1406.] 


CHAPTER   XIX. 


239 


28  And  he  said  unto  her,  Up, 
and  let  us  be  going.  But  ^none 
answered.  Then  the  man  took 
her  up  upon  an  ass,  and  the  man 
rose  up,  and  gat  him  unto  his 
place. 

29  IT  And  when  he  was  come 
into  his  house,  he  took  a  knife, 
and  laid  hold  on  his  concubine, 
and  *  divided  her,  together  with 

I  ch.  20.  5.    a  ch.  20.  6.    See  1  Sam.  11.  7. 


hands  of  these  ruthless  monsters. 
We  may  hope,  however,  though  it  be 
almost  hoping  against  hope,  that  her 
f-oul  was  touched  with  penitence  at 
the  eleventh  hour,  and  that  when  she 
fell  with  outstretched  arms  upon  the 
threshold,  it  was  with  a  fervent  sup- 
plication for  the  divine  forgiveness. 
Bui  the  justice  of  God  in  this  melan- 
choly event  does  by  no  means  exten- 
uate the  enormous  wickedness  of  the 
men  of  Gibeah  in  executing  it,  than 
which  nothing  could  be  more  barba- 
rous and  inhuman. 

29.  Divided  her — into  twelve  pieces, 
and  scut  her,  &c.  It  is  to  be  pre- 
sumed that  with  the  pieces  he  sent  to 
each  tribe  a  circumstantial  account 
of  the  barbarity  of  the  men  of  Gibeah, 
which  had  deprived  him  of  his  wife. 
To  our  ideas  there  is  someihing 
peculiarly  shocking  in  the  procedure, 
bat  it  vvas  doubtless  in  accordance 
vviih  the  notions  of  the  times,  and  as 
there  was  no  supreme  magistrate  to 
whom  to  appeal  for  redress,  it  was 
probably  the  most  effectual  method 
of  rousing  the  nation  to  take  up  the 
Levite's  cause  as  one  that  concerned 
them  all.  It  was  a  measure,  in  fact, 
that  seems  to  have  been  considered  as 
putting  the  twelve  tribes  under  an 
anatheina,  and  solemnly  binding 
ihem,  on  pain  of  being   themselves 


her  bones,  into  twelve  pieces, 
and  sent  her  into  all  the  coasts 
of  Israel. 

30  And  it  was  so,  that  all  that 
saw  it,  said.  There  was  no  such 
deed  done  nor  seen  from  the  day 
that  the  children  of  Israel  came 
up  out  of  the  land  of  Egypt  unto 
this  day  :  consider  of  it,  ''take 
advice,  and  speak  your  minds. 

b  ell.  20.  7.     Prov.  13.  10. 

dealt  with  in  the  same  manner,  to 
avenge  the  horrible  outrage.  The 
■whole  nation  accordingly  instantly 
understood  it  as  a  universal  anathe- 
ma, and  entered  into  an  indissoluble 
covenant,  to  see  justice  done  to  tlio 
injured  Levite.  Tliis  appears  from 
the  fact  of  the  tribes  actually  taking 
up  arms,  as  they  did — from  their 
swearing  before  the  ark  not  to  return 
to  their  tents  or  into  their  houses,  till 
they  had  punished  the  offenders,  ch. 
20.  8,  9 — from  their  putting  to  the 
sword  all  that  remained  in  Gibeah, 
both  man  and  beast,  and  burning  all 
the  cities  and  towns  of  Benjamin,  ch. 
20.  48 — from  their  swearing  with  an 
imprecation  not  to  give  their  daugh- 
ters in  marriage  to  the  sons  of  Ben- 
jamin, and  cursing  him  who  should 
do  so,  ch.  21.  1-18— and  finally,  from 
their  engaging  themselves  by  a  ter- 
rible oath  to  kill  every  Israelite  who 
should  not  take  arms  against  the  Ben- 
jamites,  ch.  21.  5.  These  are  all 
marks  of  a  solemn  act  of  anathema, 
and  in  no  other  light  can  the  transac- 
tion be  rightly  viewed.  See  '  Scrip- 
ture Illustrations,' p.  146. 

30.  There  was  no  such  deed  done  nor 
seen,  &c.  Its  enormity  was  unparal- 
leled, and  they  were  struck  dumb 
and  confounded,  as  it  were,  at  the 
bare  mention  of  it.     It  seems  accord- 


240 


JUDGES. 


[B.  C.  1406. 


CHAPTER  XX. 

THE.N  "all  the  children  of 
Israel  went  out,  and  the 
congregation  was  gathered  to- 
gether as  one  man,  from  ''Dan 
even    to  Beer-sheba,  with  the 

a  Deut,  13.  12.  Josh.  22.  12.  ch.  21.  5. 
1  Sam.  11.7.  b  ch.  IS.  29.  1  Sara.  3.  20.  2 
Sam.  3.  10,  and  24.  2. 

ingly  to  have  passed  into  a  proverb, 
'  They  have  deeply  corrupted  them- 
selves as  in  the  days  of  Gibeah,'  Hos. 

9.  9. TT  Considei'  of  it,  take  advice 

and  speak  your  minds.  Heb.  '  put  it 
to  yourselves,  take  counsel  upon  it, 
and  speak.'  This  was  the  prelude  to 
the  council  held  and  the  measures 
adopted,  which  are  recited  in  the  fol- 
lowing chapter. 

CHAPTER  XX. 

1.  Froin  Dan  even  to  Beersheba, 
with  the  land  of  Gilead.  From  the 
utmost  borders  of  the  land  in  every 
direction.  By  the  land  of  Gilead  is 
meant  the  trans-Jordanic  region, 
where  were  planted  the  tribes  of 
Reuben  and  Gad  and  the  half  tribe 
ofManasseh.  The  conveniion  seems 
not  to  have  been  summoned  together 
by  any  superintending  head,  but  by 
the  consent  and  agreement,  as  it 
were,  of  one  common  heart,  prompted 
by  a  holy  zeal  for  the  Lord  of  hosts 

and  the  honor  of  Israel. IT  Ihito 

the  Lord  in  Mizpeh.  The  usual  im- 
port of  the  phrase  tTin"'  ^liJ  el  Ycho- 
vah,  to  the  Lord,  is  the  same  with 
tlllT^  "^355  liphne  Yehovah,  before  the 
Lord,  i.  e.  before  the  tabernacle,  or  in 
the  presence  of  the  ark  of  the  cove- 
nant, where  God  was  wont  to  be  in- 
quired of  by  his  people.  But  as  the 
ark  was  now  at  Shiloh  and  not  at 
Mizpeh,  it  has  been  supposed  by 
many  commentators  that  the  phrase 


land  of  Gilead,  unto  the  Lord 
''in  Mizpeh. 
2  And  the  chief  of  all  the  peo- 
ple, even  of  all  the  tribes  of  Is- 
rael, presented  themselves  in 
the  assembly  of  the  people  of 


c  Judff.  10.  17,  and  11.  11. 
and  10.  17. 


1  Sam.  7.  5, 


'  unto  or  be'fore  the  Lord,'  may 
signify  simply  meeting  in  the  name 
of  the  Lord,  to  consult  him  and 
offer  up  prayers  and  supplications. 
But  although  it  is  true  that  God  is 
wherever  his  people  are  piously  as- 
.serabled  in  his  name,  yet  so  uniform 
throughout  the  Scriptures  is  the  sense 
of  the  phrase  given  a  hove,  that  we  are 
averse  to  departing  from  it  in  this  in- 
stance. By  comparing  v.  18,  it  would 
appear  that  they  did  not  imviediately 
resort  to  the  tabernacle,  but  assembled 
first  at  Mizpeh,  and  thence  went  up 
to  the  house  of  the  Lord  either  at 
Shiloh  or  Bethel.  The  expression, 
however,  '  were  gathered  unto  the 
Lord,'  is  warranted  by  the  fact  that  it 
formed  a  part  of  their  plan  to  consult 
the  oracle  in  reference  to  their  present 
expedition.  The  Mizpeh  here  men- 
tioned was  a  place  in  the  borders  of 
Judah  and  Benjamin,  and  therefore 
sometimes  spoken  of  as  belonging  to 
the  one  and  sometimes  to  the  other, 
Josh.  15.  38  and  18.  26.  It  w^as  but  a 
short  distance  from  Shiloh. 

2.  The  chief  of  all  the  people,  even 
of  all  the  tribes  of  Israel.  The  origi- 
nal exhibits  a  veryremaiMcable  phra- 
seology ; — '  The  corners  (nD3Q  pin- 
noth)  of  the  people,  all  the  tribes  of 
Israel,'  where  the  '  corners'  or  chiefs 
of  the  people  are  identified  with  the 
tribes  themselves,  instead  of  being 
distinguished  from  them,  as  is  erro- 
neously done  in  our  translation  by 


B.  C.  1406.] 


CHAPTER  XX. 


241 


God,    four    hundred    thousand 
footmen  ''that  drew  sword. 

3  (Now  the  children  of  Benja- 
min heard  that  the  children  of 
Israel  were  gone  up  to  Mizpeh) . 
Then  said  the  children  of  Israel, 
Tell  M*,  how  was  this  wicked- 
ness ? 

4  And  the  Levite,  the  husband 

a  ch.  8.  10. 


the  gratuitous  insertioii  of  the  word 
'of  before  'all  the  tribes.'  This  is 
evident  from  its  being  immediately 
.said  that  they  were  assembled  to  the 
number  of  four  hundred  thousand, 
which  certainly  cannot  be  meant  of 
the  chiefs  alone.  See  on  ch.  10.  18. 
The  leaders  of  a  community,  as  the 
Scriptures  represent  government,  are 
merely  the  executive  organs  of  the 
mass  of  the  people,  having  no  inte- 
rest or  will  separate  from  theirs. 
The  term  '  corner'  here  employed  is 
a  metaphor  taken  from  the  corner- 
stones of  a  building,  which  are  its 
main  support.  What  these  corner- 
stones are  to  a  material  fabric,  th6 
chiefs  of  the  tribes  were  to  the  tribes 
themselves.    Comp.  1  Sam.  14.  38 ; 

Is.  19.  13. II  In  the  assembly  of  the 

people  of  God.  Heb.  ^Hp  ka'hal,  Gr. 
eKK>.riata,  the  usual  word  for  church,  as 
if  from  the  object  of  their  meeting 
they  had  convened  ecclesiaslicallij, 
or  as  a  religious  assembly.  This  is 
confirmed  by  the  qualifying  adjunct, 
'  people  of  God.'  Though  the  occa- 
sion was  a  very  exciting  one,  and 
they  were  in  danger  of  giving  way  to 
unhallowed  passion,  yet  they  did  not 
forget  that  they  came  together  as 
'  the  people  of  God,'  and  were  bound 
to  demean  them.selves  accordingly. 
Christians  sometimes  lose  sight  of 
this  in  their  public  assemblies,  and 
21 


of  the  woman  that  was  slain, 
answered  and  said,  '  I  came  into 
Gibeah  that  belongeth  to  Benja- 
min, I  and  my  concubine,  to 
lodge. 

5  'And  the  men  of  Gibeah 
rose  against  me,  and  beset  the 
house  round  about  upon  me  by 
night,  and  thought  to  have  slain 

e  ch.  19. 15.     f  ch.  19.  22. 


consequently  act  very  much  out  of 
character. 

3.  The  children  of  Benjamin  heard, 
&.C.  But  they  paid  little  or  no  atten- 
tion to  it.  Though  they  had  probably 
received  a  formal  summons  like  the 
rest  of  their  brethren,  yet  they  heeded 
it  not;  they  took  no  steps  towards 
healing  tlie  breach  that  had  occurred, 
and  preventing  the  consequences  that 
ensued  ;  on  the  contrary,  they  were 
rather  hardened  and  exasperated  than 
otherwise  by  the  proceedings  of  the 
other  tribes. TT  Then  said  the  chil- 
dren of  Israel,  Tell  us,  &c.  Heb. 
"nil  dabberu,  tell  ye  us,  pi.,  a  general 
challenge  to  any  one,  or  to  all  who 
were  acquainted  with  the  facts,  to 
come  forward  and  testify  to  them, 

4.  And  the  Levite.  Heb.  ID^^Ti 
^i^n  hdish  hallevi,  and  the  man,  the 
Levite.  He  and  his  servant,  and  the 
old  man  his  host,  were  undoubtedly 
all  present,  prepared  to  unite  in  the 
same  statement.  The  Levite 's  nar- 
ration of  facts,  made  '  without  preface 
or  passion,'  is  remarkable  for  its 
brevity  and  directness.  He  .speaks 
like  a  man  who  felt  that  he  had  no 
need  to  employ  oratorical  arts  to 
work  upon  the  feelings  of  his  hear- 
ers and  excite  their  just  indignation. 
The  bare  recital  of  the  facts  them- 
selves would  be  sufficient. 

5.  Thought  to  have  slain  me.      In 


242 


JUDGES. 


[B.  C.  1406 


me :  ^  and  my  concubine  have 
they  forced,  that  she  is  dead. 

6  And  ""I  took  my  concubine, 
and  cut  her  in  pieces,  and  sent 
her  throughout  all  the  country 
of  the  inheritance  of  Israel :  for 
they  '  have  committed  lewdness 
and  folly  in  Israel. 

7  Behold,  ye  are  all  children 
of  Israel ;  "  give  here  your  ad- 
vice and  counsel. 

8  IT  And  all  the  people  arose 
as  one  man,  saying,  We  will  not 
any  of  us  go  to  his  tent,  neither 
will  we  any  of  us  turn  into  his 
house : 

9  But  now  this  shall  be  the 
thing  which  we  will  do  to  Gibe- 
ah  :  we  will  go  up  by  lot  against 
it; 

10  And  we  will  take  ten  men 

g  ch.  19.  25,  26.  b  ch.  19.  29.  i  Josh.  7. 
15.     k  ch.  19.  30. 


case  I   should   refuse   to  accede  to 

their  vile  wishes. ^[Forced.    Heb. 

liy  in7m,  hunMed. 

8.  We  will  not  any  of  us  go  to  his 
tent.  We  -will  have  satisfaction  for 
this  wickedness  before  we  return 
home. 

10.  To  fetch  victual  for  the  people. 
A  tenth  part  of  them  were  selected 
to  provide  food  and  forage  for  the 
army,  which  might  thus  be  wholly- 
occupied  in  punishing  the  inhabit- 
ants of  Gibeah. 

13.  The  children  of  Benjamin 
would  not  hearken.  Thus  in  effect 
bringing  the  whole  tribe  to  be  par- 
takers of  the  guilt  of  the  men  of 
Gibeah.  By  thus  refusing  to  com- 
ply with  the  just  and  reasonable  re- 
quisition of  their  brethren  they  virtu- 
ally said ;  '  We  will  stand  by  them 
in  what  they  have  done;   nay,  we 


of  an  hundred  throughout  all 
the  tribes  of  Israel,  and  a  hun- 
dred of  a  thousand,  and  a  thou- 
sand out  of  ten  thousand,  to 
fetch  victual  for  the  people,  that 
they  may  do,  when  they  come 
to  Gibeah  of  Benjamin,  accord 
ing  to  all  the  folly  that  they  have 
wrought  in  Israel. 

11  So  all  the  men  of  Israel 
were  gathered  against  the  city, 
knit  together  as  one  man. 

12  1]"'  And  the  tribes  of  Israel 
sent  men  through  all  the  tribe 
of  Benjamin,  saying,VVhat  wick- 
edness is  this  that  is  done  among 
you? 

13  Now  therefore  deliver  us 
the  men,  "the  children  of  Be- 
lial, which  are  in  Gibeah,  that 
we  may  put  them  to  death,  and 

1  Beut.  13. 14.  Josh.  22.  13,  16.  m  Deut. 
13.  13.     ch.  19.  22. 


would  ourselves  have  acted  the  same 
part  had  we  been  present.'  It  is  dif- 
ficult to  conceive  a  case  of  more  hard- 
ened and  aggravated  depravity  than 
this.  '  Who  would  not  have  looked 
that  the  hands  of  Benjamin  should 
have  been  first  on  Gibeah  ;  and  that 
they  should  have  readily  sent  the 
heads  of  the  offenders  for  a  second 
service  after  the  fragments  of  the 
concubine  1  But  now  instead  of  pun- 
ishing the  sin,  they  patronise  the  ac- 
tors, and  will  rather  die  in  resisting 
justice,  than  live  and  prosper  in  fur- 
thering it!  The  abetting  of  evil  is 
worse  than  the  commission  ;  this 
maybe  on  infirmity,  but  that  must  be 
on  resolution.  Easy  punishment  is 
too  much  favor  to  sin;  connivance 
is  much  worse;  but  the  defence  of 
it,  and  that  unto  blood,  is  intolerable.' 
Bp.  Hall. 


B.  C.  1406.] 


CHAPTER  XX. 


243 


"put  away  evil  from  Israel. 
But  the  children  of  Benjamin 
would  not  hearken  to  the  voice 
of  their  brethren  the  children 
of  Israel : 

14  But  the  children  of  Benja- 
min gathered  themselves  toge- 
ther out  of  the  cities  unto  Gibe- 
ah,  to  go  out  to  battle  against 
the  children  of  Israel. 

15  And  the  children  of  Benja- 
min were  numbered  at  that  time 
out  of  the  cities  twenty  and  six 
thousand  men  that  drew  sword, 
beside  the  inhabitants  of  Gibe- 
ah,  which  were  numbered  seven 
hundred  chosen  men. 

16  Among  all  this  people  there 

"  Deut.  17.  12. 


16.  Left  handed.  Heb.  '  shut  or 
obstructed  of  the  right  hand.'  See 
Note  on  ch.  3.  15,  It  is  somewhat  of 
a  curious  circumstance,  that  -Benja- 
min, which  signifies  the  so7i  of  the 
right  hand,  should  have  had  so  much 

of  a  left  handed  posterity. IT  And 

not  miss.  Heb.  JStStT^  J*^!  veto  ya- 
'hati.  Gr.  *ai  ovk  e^aitapravovTc;,  and  not 
si7i:  thus  affording  a  clue  to  the  true 
import  of  the  word  sin,  viz.  missing 
the  mark,  erring  from  one's  scope. 
This  is  well  expressed  in  the  New 
Testament  by  afiaprai/co,  from  a  ne- 
gative, and  napiTTu,  to  hit  the  mark. 
To  love,  serve,  and  enjoy  God  is  'our 
being's  end  and  aim,'  which  the  sin- 
ner in  his  course  of  transgression, 
misses,  and  too  often,  alas !  to  his 
final  undoing. 

18.  The  children  of  Israel  arose, 
and  went  up  to  the  house  of  God. 
Heb.  bi^CT^l  beth-el,  which  some  ex- 
positors take  to  be  the  place  so  de- 
nominated, supposing  that  the  ark 
had  been  removed  thither  on  this 


were  seven  hundred  chosen  men 
"  left-handed  ;  every  one  could 
sling  stones  at  an  hdiix-breadth., 
and  not  miss. 

17  And  the  men  of  Israel,  be- 
sides Benjamin,  were  numbered 
four  hundred  thousand  men  that 
drew  sword  :  all  these  were  men 
of  war. 

18  IT  And  the  children  of  Israel 
arose,  and  p  went  up  to  the  house 
of  God,  and  ''asked  counsel  of 
God,  and  said.  Which  of  us 
shall  go  up  first  to  the  battle 
against  the  children  of  Benja- 
min ?  And  the  Lord  said,  J  u- 
dah  shall  go  up  first. 

o  ch.  3.  1.5.  1  Chron.  12.  2.  p  ver.  23, 26. 
qNum.  27.  21.    ch.  1.  1. 


occasion  from  Shiloh.  And  it  must 
be  admitted  that  there  is  some  force 
in  the  remark  of  Rosenmiiller,  that 
the  habitation  of  the  ark  is  elsewhere 
uniformly  called  B'^nii^ri  tT^i  beth 
haclohim,  and  in  no  other  instance, 
iii*  tr^^  beth-el,  as  here.  Still,  as  we 
can  see  no  sufficient  reason  for  such 
a  transfer  of  the  tabernacle  at  this 
time,  we  abide  by  the  sense  given  in 
our  translation,  and  suppose  that  the 
'  house  of  God  '  at  Shiloh  is  intend- 
ed. This  place  was  very  near  to 
Mizpeh,  where  they  were  now  as- 
sembled, and  the  enterprise  in  which 
they  were  now  engaged  was  alto- 
gether too  important  to  allow  them 
to  think  of  entering  upon  it  without 
previously  taking  counsel  of  God. 
But  the  defective  manner  in  which 
this  was  done  will  appear  very  strik- 
ingly in  the  sequel. IT  Which  of 

us  shall  go  up  first,  &c.  It  will  be 
observed  that  they  do  not  ask  wheth- 
er they  shall  go  up  at  all,  which  un- 
doubtedly ought  to  have  been  their 


244 


JUDGES. 


[B.  C.  1406 


19  And  the  children  of  Israel 
rose  up  in  the  morning,  and  en- 
camped against  Gibeah. 

20  And  the  men  of  Israel  went 
out  to  battle  against  Benjamin  ; 
and  the  men  of  Israel  put  them- 
selves in  array  to  fight  against 
them  at  Gibeah. 

21  And  "^the  children  of  Ben- 
jamin came  forth  out  of  Gibeah, 

r  Gen.  49.  27. 

first  inquiry  on  an  occasion  of  so 
much  importance.  But  confiding  in 
the  justness  of  their  cause,  they  take 
it  for  granted  that  all  is  right  in  re- 
sorting to  arms  against  their  breth- 
ren, and  merely  inquire  who  should 
take  the  lead  in  the  expedition,  about 
which  it  is  not  unlikely  there  had 
been  some  contention  in  the  assem- 
bly. For  wise  reasons  the  Most  High 
was  pleased  to  leave  them  to  learn 
their  error,  or  at  least  their  precipi- 
tance in  this  respect,  by  the  event.  He 
says,  in  reply,  not  as  our  translation 
has  it,  '  Judah  (shall  go  up)  first,'  but 
simply  n^nn^  imn*^  Yehudah  balte- 
'Jdlldh,  Judah  (is)  in  the  precedency, 
q.  d.  '  Judah  has  already,  eh.  1.  2, 
been  constituted  leader  of  the  tribes, 
the  pre-eminence  in  every  important 
point  has  been  before  assigned  to  that 
tribe ;  of  what  use  then  is  inquiry  on 
that  head  now  1'  This  answer,  in- 
stead of  being  rightly  construed  as 
implying  the  divine  approbation  of 
their  proceedings,  is  rather  to  be  re- 
garded as  a  sovereign  connivance  in 
their  rashness.  Designing  undoubt- 
edly to  bring  about  the  punishment 
of  the  mass  of  the  people  for  their 
guilty  toleration  of  the  idolatry  es- 
tablished in  Dan,  he  is  pleased  for 
the  present  to '  choose  their  delusions.' 
It  may  be  admitted  that  apart  from 


and  destroyed  down  to  the 
ground  of  the  Israelites  that  day 
twenty  and  two  thousand  men. 

22  And  the  people,  the  men 
of  Israel,  encouraged  themselves, 
and  set  their  battle  again  in  ar- 
ray in  the  place  where  they  put 
themselves  in  array  the  first  day. 

23  ('And  the  children  of  Israel 
went  up  and  wept   before  the 

s  ver.  26,  27. 


their  delinquency  in  sparing  the  Dan- 
ites,  they  had  justly  incurred  defeat 
by  their  precipitate  entrance  upon  the 
war,  but  God  in  his  righteous  pro- 
vidence often  makes  a  lesser  sin  the 
occasion  of  punishing  a  greater,  and 
yet  no  iniquity  can  be  laid  to  his 
charge.  A  decaying  tree,  which 
has  withstood  the  violence  of  many 
a  tempest,  may  at  last  be  blown 
down  by  the  merest  breath  of  wind. 
Let  no  sinner  from  long  forbearance 
promise  himself  final  impunity.  'Man 
knoweth  not  his  time :  as  the  fishes 
that  are  taken  in  an  evil  net,  and  as 
the  birds  that  are  caught  in  the  snare ; 
so  are  the  sons  of  men  snared  in  an 
evil  time,  when  it  falleth  suddenly 
upon  them.' 

22.  The  men  of  Israel  encouraged 
themselves.  Heb.  ptntT^  yith'hazz'ek, 
strengthened  themselves  ;  i.  e.  assumed 
fresh  courage.  Attributing  the  re- 
cent defeat  to  some  misconduct  which 
they  conceive  themselves  able  to 
remedy,  they  are  altogether  sanguine 
in  view  of  the  result  of  another  en- 
gagement.  TT  In   the   place  where 

they  put  themselves  in  array  the  first 
day.  Determined;  it  would  seem,  to 
retrieve  the  disgrace  of  their  failure 
on  the  very  spot  where  it  had  been 
incurred.  Should  they  succeed  in  a 
second  conflict  under  the  samecircum.' 


B.  C.  1406.] 


CHAPTER  XX. 


245 


Lord  untL  even,  and  asked 
counsel  of  the  Lord,  saying. 
Shall  I  go  up  again  to  battle 
against  the  children  of  Benjamin 
my  brother?  And  the  Lord 
said,  Go  up  against  him.) 
24  And  the  children  of  Israel 

t  ver.  21. 


Stances,  it  would  effectually  wipe 
away  the  ignominy  contracted  by  the 
issue  of  the  first. 

23.  Went  up  and  wept  before  the 
Lord.  Yet  all  their  arrangements 
for  battle  had  been  previously  made, 
and  they  seem  now  to  have  consult- 
ed God,  as  some  men  consult  the 
Scriptures,  to  establisk  a  previously 
formed  opinion.  It  was  not  to  learn 
their  duty  in  the  first  instance,  but  to 
obtain  sanction  for  a  measure  upon 
which  they  had  already  resolved. 
They  should  have  deferred  making 
their  preparations  till  after  they  had 
made  their  confession  and  taken 
counsel.  Their  tears  and  lamenta- 
tions under  these  circumstances 
availed  them  nothing  ;  at  least,  did 
not  secure  them  from  defeat ;  and  as 
in  their  self-confidence,  they  made 
no  inquiry  as  to  success,  nor  invoked 
assistance,  God  gave  them  no  pro- 
mise on  that  score. ^A7id  the  Lord 

said,  Go  up  agai?ist  him.  As  if  he 
had  said,  '  You  have  good  cause  for 
going  up  against  them,  they  have 
justly  rendered  themselves  liable  to 
punishment ;'  and  yet  the  result 
plainly  proves,  that  he  did  not  design 
hereby  to  convey  to  them  any  inti- 
mation that  his  blessing  or  protec- 
tion would  accompany  them,  so  long 
as  they  were  not  duly  humbled  and 
penitent  for  their  sins,  and  thus  pre- 
pared for  success.  The  permission, 
therefore,  to  go  up  was  similar  to 
21* 


came  near  against  the  children 
of  Benjamin  the  second  day. 

25  And  'Benjamin  went  forth 
against  them  out  of  Gibeah  the 
second  day,  and  destroyed  down 
to  the  ground  of  the  children  of 
Israel  again  eighteen  thousand 
men  ;  all  these  drew  the  sword. 


that  given  to  Balaam  to  go  with  the 
elders  of  Moab — a  mere  tolerance, 
not  an  approbation,  of  the  step,  as 
viewed  in  connexion  with  the  motives 
by  which  it  was  prompted.  Seeing 
them  resolved  to  go  forward  at  all 
events,  he  was  pleased  to  exercise  his 
prerogative  and  return  to  them  an 
answer  apparently  coinciding  with 
their  wishes,  and  capable  of  being  so 
understood,  as  to  mislead  them,  in 
case  the  perverseness  of  their  hearts 
should  put  such  a  construction  upon 
it.  But  there  was  no  'iiecessity  for 
their  misinterpreting  the  oracle,  and 
God  is  still  to  be  accounted  right- 
eous, though  his  words  or  his  ways 
may  prove  an  occasion  of  stumbling 
to  those  whose  hearts  are  already 
predisposed  to  it.  He  is  under  no 
obligation  to  correct  the  erroneous 
impressions  of  those  who  'draw  near 
to  him  with  their  lips  while  their 
hearts  are  far  from  him.' 

25.  Destroyed — againeighteen  thou- 
sand men.  The  remarks  already 
made  above  will  serve  to  throw  light 
upon  the  reasons  of  this  disastrous 
issue  of  a  cause  in  itself  good.  God 
had  ulterior  designs  to  effect  bej'^ond 
the  merited  punishment  of  the  Ben- 
jamites.  He  had  great  moral  les- 
sons to  teach,  not  to  the  men  of  that 
age  only,  but  to  the  most  distant  gen- 
erations. Especially  may  we  sup- 
pose that  he  proposed  by  such  a  re- 
sult to  impress  upon  our  minds  the 


246 


JUDGES. 


[B.  C.  1406. 


26  IT  Then  all  the  children  of 
Israel,  and  all  the  people, "  went 
up,  and  came  unto  the  house  of 
God,  and  wept,  and  sat  there 


u  ver.  18. 


conviction,  that  the  success  of  any 
cause  depends  not  solely  upon  its  in- 
trinsic goodness,  but  also  upon  its 
being  conducted  with  a  right  spirit 
and  by  proper  means.  Israel  had 
ample  grounds  for  proceeding  to  ex- 
tremities against  their  offending 
brethren,  and  yet  from  not  going  for- 
ward in  an  acceptable  manner  they 
met  with  a  terrible  rebuke  when  they 
least  expected  it ;  and  not  only  so, 
for  a  time  the  cause  of  the  wicked 
seemed  to  triumph.  The  Prophet 
Hosea,  ch.  10,  9,  in  allusion  to  this 
event  says,  '  The  battle  in  Gibeah 
against  the  children  of  iniquity  did 
not  overtake  them,'  i.  e.  did  not  at 
first  overtake  them,  and  any  one  who 
should  have  witnessed  the  two  de- 
feats of  Israel  would  have  been  ready 
to  conclude  that  the  cause  for  which 
victory  was  decided  was  right.  But 
we  are  not  to  judge  from  events. 
Righteousness  is  not  always  tri- 
umphant in  this  world.  It  may  be 
oppressed,  and  the  supporters  of  it  for 
a  long  time  foiled  in  their  labors  and 
apparently  trodden  under  foot ;  but 
though  cast  down,  they  shall  not  be 
destroyed :  a  day  is  at  hand  when 
God  will  vindicate  his  own  cause, 
and  evince  the  equity  of  all  his  dis- 
pensations. In  the  mean  time,  let 
us  make  the  unalterable  word  of  God 
the  rule  of  our  judgment  as  well  as 
of  our  actions,  and  we  can  never  go 
far  amiss. 

26.  We7it  up,  and  came  unto  the 
house  of  God.  and  wept,  &c.  Con- 
ibunded  by  these  repeated  strokes  of 


before  the  Lord,  and  fasted  that 
day  until  even,  and  offered  burnt- 
offerings  and  peace-offerings  be- 
fore the  Lord. 
27  And  the  children  of  Israel 


adverse  providence,  they  are  led  at 
length  to  '  accomplish  a  more  dili- 
gent search  '  into  the  true  causes  of 
the  sad  disaster  which  had  befallen 
them.  They  see  now  that  they  had 
trusted  too  much  to  the  goodness  of 
their  cause  and  the  superiority  of 
their  numbers.  They  are  now  con- 
vinced that  they  ought  to  have  begun 
at  the  outset  with  repentance  and  re- 
formation, with  solemn  sacrifices  and 
earnest  supplications,  instead  of 
rushing  forward  with  unhumbled 
hearts,  reckless  of  their  own  apos- 
tasies, and  prompted  by  a  zeal  for 
God  in  which  was  largely  mingled 
the  '  strange  fire'  of  human  resent- 
ment. The  consequence  is,  that  in 
deep  affiiction  they  now  compass 
God's  altar,  abasing  their  souls  un- 
der the  sense  of  conscious  guilt,  re- 
jecting every  vain  confidence,  be- 
wailing not  so  much  their  losses  as 
the  unworthiness  which  had  caused 
them,  and  devoutly  imploring  that 
aid  which  they  had  before  so  rashly 
taken  for  granted.  This  was  the 
right  method  of  procedure,  and  the 
happy  fruits  of  their  weeping  and 
fasting  begin  at  once  to  appear. 
Being  brought  to  a  proper  frame  of 
spirit  they  are  prepared  to  receive 
the  blessing,  and  the  Most  High  ac- 
cordingly gives  them  positive  assur- 
ance of  success ;  '  Go  up,  for  to-mor- 
row I  will  deliver  them  into  thine 
hand.'  Whenever  a  soul,  in  true 
humiliation,  is  brought  low  before 
God,  the  end  of  its  calamities  is  at 
hand;  the  day  of  deliverance  has 


B.  C.  1406.] 


CHAPTER  XX. 


247 


inquired  of  the  Lord,  (for  "the 
ark  of  the  covenant  of  God  was 
there  in  those  days, 

28  ''  And  Phinelias,  the  son  of 
Eleazar,  the  son  of  Aaron, 
'■  stood  before  it  in  those  days,) 
saying.  Shall  I  yet  again  go  out 
to  battle  against  the  children  of 
Benjamin  my  brother,  or  shall  I 
cease  ?     And  the  Lord  said,  Go 

X  Josh.  18.  1.  1  Sam.  4.  3,  4.  y  Josh.  24. 
33.     s  Deut.  10.  8,  aud  18.  5. 


already  dawned. ^Sat  there  before 

the  Lord.  Implying  either  that  they 
assumed  the  usual  posture  of  mour- 
ners, Lam.  1.  1 ;  Ps.  137.  1,  or  that 
they  abode  there,  as  the  same  phrase 
is  rendered  ch.  21.  12,  during  the 
whole  day,  in  the  exercise  of  un- 
feigned contrition  of  spirit,  or  per- 
haps more  properly  both.  Every 
thing  in  the  phraseology  conveys  the 
idea  that  their  repentance  was  deep, 
thorough  and  sincere.  Extraordi- 
nary cases  require  extraordinary  acts 
of  self-abasement,  and  godly  sorrow. 
Men  are  often  but  little  aware  how 
deep  their  spiritual  wounds  need  to 
be  probed  in  order  to  effect  a  perfect 
cure.  We  are  apt  to  heal  the  hurts 
of  our  souls  too  slightly.  Probably 
one  great  design  of  this  narrative  was 
to  teach  us  that  God  often  sees  be- 
neath a  fair  exterior  an  amount  of 
corruption,  which  an  ordinary  or  su- 
perficial repentance  will  not  avail  to 
remove. 

28.  Phinehas — sloodbeforeit  in  those 
days.  Or,  Heb.  T>30i)  n^aS  omed  U- 
patiauv,  before  him,  i.  e.  God.  '  Stand- 
ing,' or  '  standing  before'  any  one,  is 
a  Scriptural  term  for  ministering,  as 
appears  from  Deut.  10.  8 ;  18.  7 ; 
Prov.  22.  29;  Jer.  52.  12,  compared 
with  2  Kings  25.  8,  in  the  former  of 


up  ;  for  to-morrow  I  will  deliver 
them  into  thy  hand. 

29  And  Israel  "set  liers  in  wait 
round  about  Gibeah. 

30  And  the  children  of  Israel 
went  up  against  the  children  of 
Benjamin  on  the  third  day,  and 
put  themselves  in  array  against 
Gibeah,  as  at  other  times. 

31  And  the  children  of  Benja- 
min went  out  against  the  peo- 

a  So  Josh.  8.  4. 


which  the  original  for  '  served '  is 
'  stood  before.'  This  was  the  same 
Phinehas  who  so  remarkably  signal- 
ized his  zeal  for  the  glory  of  God  on 
a  former  occasion,  Num.  25.  Had 
this  war  occurred  after  the  death  of 
Samson,  Phinehas  must  now  have 
been  upwards  of  300  years  old  ;  but 
it  fell  out  between  the  death  of  Joshua 
and  the  first  judge. 

29.  Israel  set  liers  in  ivait.  Not- 
withstanding the  express  promise 
which  had  been  given  them  of  suc- 
cess, yet  they  expected  it  not  without 
the  use  of  the  proper  means.  Divine 
a.ssurances  rightly  received,  instead 
of  leading  to  remissness  and  pre- 
sumption, will  never  fail  to  inspire 
every  prudent  precaution.  The 
management  of  the  stratagem  here 
employed  is  very  largely  described 
in  the  ensuing  verses,  but  it  is  suf- 
ficient to  say  that  in  its  general  fea- 
ture it  was  very  similar  to  that  em- 
ployed with  so  much  success  by 
Joshua  in  the  taking  of  Ai,  Josh. 
8.  1-29.  'When  God  hath  used 
Benjamin  to  execute  his  justice 
against  Israel  for  not  punishing  idol- 
atry ;  he  then  useth  Israel  to  punish 
Benjamin  for  not  delivering  Gibeah 
up  to  justice.'     Lighlfoot. 

31.  Were  drawn  away  from  the  city. 


248 


JUDGES. 


[B.  C.  1406. 


pie,  and  were  drawn  away  from 
the  city ;  and  they  began  to 
smite  of  the  people,  and  kill,  as 
at  other  times,  in  the  highways, 
of  which  one  goeth  up  to  the 
house  of  God,  and  the  other  to 
Gibeah  in  the  field,  about  thirty 
men  of  Israel. 

32  And  the  children  of  Benja- 
min said,  They  are  smitten 
down  before  us,  as  at  the  first. 
But  the  children  of  Israel  said. 
Let  us  flee,  and  draw  them  from 
the  city  unto  the  highways. 

33  And  all  the  men  of  Israel 
rose  up  out  of  their  place,  and 
put  themselves  in  array  at  Baal- 
tamar :  and  the  liers  in  wait  of 
Israel  came  forth  out  of  their 
places,  even  out  of  the  meadows 
of'Gibeah. 

34  And  there  came  against 
Gibeah  ten  thousand  chosen 
men  out  of  all  Israel,  and  the 

By  the  feigned  flight  of  a  portion  of 

the  invaders. IT  Began  to  smite  of 

the  people,  and  Mil,  as  at  other  times. 
Heb.  'began  to  smile  of  the  people 
■wounded,  as  at  other  times  ;'  i.  e.  to 
smite  so  as  mortally  to  wound  them  ; 
a  Hebraic  idiom  of  not  uncommon 

occurrence.     See  on  ch.  15.  19. 

IT  In  the  highways.  That  is,  perhaps, 
'in  the  meeting  of  the  vvays.'  The 
subsequent  phrase,  '  in  the  field,'  in- 
steadof  beingconnected  with  Gibeah, 
ought,  we  imagine,  to  be  connected 
with  '  highways,'  implying  ihat  this 
junction  of  ways  or  roads  was  at 
considerable  distance  from  the  city 
of  Gibeah.  It  is  difficult  to  conceive 
what  is  meant  by  'Gibeah  in  the 
field,'  as  the  city  so  called  was  un- 
doubtedly situated  on  a  hill,  and  we 
have  no    intimation   of   any  other 


battle  was  sore  :  ''but  they  knew 
not  that  evil  was  near  them. 

35  And  the  Lord  smote  Ben- 
jamin before  Israel :  and  the 
children  of  Israel  destroyed  of 
the  Benjamites  that  day  twenty 
and  five  thousand  and  an  hun- 
dred men:  all  these  drew  the 
sword. 

36  So  the  children  of  Benjamiii 
saw  that  they  were  smitten : 
"  for  the  men  of  Israel  gave  place 
to  the  Benjamites,  because  they 
trusted  unto  the  liers  in  wait 
which  they  had  set  beside 
Gibeah. 

37  ''  And  the  liers  in  wait 
hasted,  and  rushed  upon  Gibe- 
ah; and  the  liers  in  wait  drew 
themselves  along,  and  smote  all 
the  city  with  the  edge  of  the 
sword. 

b  Josh.  8.  14.  Isai.  47.  11.  c  Josh.  8.  15. 
d  Josh.  8.  19. 


place  of  the  same  name  situated  '  in 
the  field.' 

33  Out  of  the  meadaius  of  Giicah. 
Heb.  5)^3  n^S'J^JS  mimmaareh  gaba, 
more  properly  rendered  '  cares  of 
Gibeah,^  for  how  could  an  ambuscade 
be  placed  in  meadows  ?  The  details 
of  the  narrative,  included  v.  31-43, 
are  extremely  perplexed,  and  we 
despair  of  being  able,  by  any  explana- 
tion, to  simplify  them.  The  genera) 
drift  of  the  writer,  however,  is  evi- 
dent, and  to  understand  that  is  per- 
haps sufficient. 

35.  The  Lord  smote,  &c.  In  this 
verse  the  sacred  writer  relates  the 
event  of  the  battle  in  general  terms. 
In  the  sequel  he  resumes  the  story, 
giving  the  particulars  of  the  battle, 
and  the  consequences  of  the  victory 
mo?e  isi  detaik 


B.  C.  1406.] 


CHAPTER  XX. 


249 


38  Now  there  was  an  appoint- 
ed sign  between  the  men  of  Is- 
rael and  the  liers  in  wait,  that 
they  should  make  a  great  flame 
with  smoke  rise  up  out  of  the 
city. 

39  And  when  the  men  of  Is- 
rael retired  in  the  battle,  Benja- 
min began  to  smite  and  kill  of 
the  men  of  Israel  about  thirty 
persons :  for  they  said,  Surely 
they  are  smitten  down  before 
us,  as  ill  the  first  battle. 

40  But  when  the  flame  began 
to  arise  up  out  of  the  city  with 
a  pillar  of  smoke,  the  Benja- 
mites  Mooked  behind  them,  and 
behold,  the  flame  of  the  city 
ascended  up  to  heaven. 

41  And  when  the  men  of  Is- 
rael turned  again,  the  men  of 
Benjamin   were     amazed  :    for 

ejosh.  8.  20. 


37.  Drexo  themselves  along.  Ex- 
tended themselve.s.  We  have  only 
to  conceive  of  a  dense  mass  of  men 
hitherto  confined  to  a  narrow  com- 
pass suddenly  stretching  themselves 
out  in  a  long  train,  and  rapidly  urg- 
ing their  way  to  the  city. 

38.  A  grcotjiamewith  smoke.  Heb. 
Yi'yn  lnsffi?a  masath  heaskan,  a  great 
elevalLon  of  smoke.     So  also  v.  40. 

40.  The  flame  of  the  city  ascended 
up.  Heb.  '  the  whole,  the  enlirencss 
of  the  city  ascended.'  The  general 
sense,  but  not  the  exact  meaning  of 
the  Hebrew,  is  preserved  in  our 
translation. 

42.  Turned  their  backs  before  the 
men  of  Israel,  &c.  Undoubtedly  an 
erroneous  rendering.  As  we  read 
the  original,  instead  of  turning  their 
backs  they  turned  their  faces  towards 
fhe  enemy.     Seeing  their  city  on  fire 


they  saw  that  evil  was  come 
upon  them. 

42  Therefore  they  turned  their 
backs  before  the  men  of  Israel 
unto  the  way  of  the  wilderness  ; 
but  the  battle  overtook  them ; 
and  them  which  came  out  of  the 
cities  they  destroyed  in  the  midst 
of  them. 

43  Thus  they  enclosed  the 
Benjamites  round  about,  aiid 
chased  them,  aiid  trode  them 
down  with  ease  over  against 
Gibeah  toward  the  sun-rising. 

44  And  there  fell  of  Benjamin 
eighteen  thousand  men  ;  all 
these  were  men  of  valor. 

4.5  And  they  turned  and  fled 
toward  the  wilderness  unto  the 
rock  of  "^Rimmon  .  and  they 
gleaned  of  them  in  the  highways 
five  thousand  men  ;  and  pursued 

f  Josh.  15.  32. 

and  all  hope  cut  off  in  that  quarter, 
they  again  face  the  enemy  with  a 
determination,  if  po.ssible,  to  cut  a 
passage  through  them,  and  escape 
to  the  wilderness.  But  while  at- 
tempting this,  the  ambush  from  the 
city  (here  according  to  a  Hebrew 
idiom,  ch.  12.  7,  called  '  cities')  fell 
upon  them  in  the  rear ;  so  that  they 
were  properly  said  to  be  '  destroyed 
in  the  midst  of  them,'  i.  e.  between 
the  two  divisions. 

4.5.  They  turned  and  fled  toward 
tJie  wilderness  unto  the  rock  of  Rim- 
mon.  A  small  remnant  escaped, 
notwithstanding  every  elTort  (o  pre- 
vent it,  and  fled  to  the  rock  of  Rim- 
mon,  supposed  to  lie  in  the  wilder- 
ness of  Judah,  about  twenty-.six  miles 
south-west  of  Jerusalem. ^Glean- 
ed of  them  in  the  highways.  Cut  off 
all   the   stragglers   that   they   found 


250 


JUDGES. 


[B.  C.  1406. 


hard  after  them  unto  Gidom, 
and  slew  two  thousand  men  of 
them. 

46  So  that  all  which  fell  that 
day  of  Benjamin  were  twenty 
and  five  thousand  men  that  drew 
the  sword ;  all  these  were  men 
of  valor. 

47  ^But  six  hundred  men  turn- 
ed and  fled   to  the   wilderness 

£  ch.  21.  13. 


scattered  here  and  there  over  the 
country.  The  metaphor  is  highly 
expressive,  implying  that  they  were 
cut  off  as  clean  as  a  field  or  a  vine- 
yard that  has  been  gleaned  after  the 
harvest  or  the  vintage  has  been  gath- 
ered in. 

46.  Twenty  and  five  thousand. 
The  additional  hundred  mentioned 
V.  35 "is  here  omitted,  and  merely  the 
round  number  retained.  There 
lacks  also  another  thousand  to  make 
out  the  whole  force  of  the  Benja- 
mites  as  given  v.  15,  but  these  are 
supposed  to  have  fallen  in  the  two 
former  battles,  and  so  are  omitted 
here,  where  he  speaks  only  of  those 
slain  in  the  third  day. 

47.  The  rock  of  Rivimon.  This 
was  doubtless  some  strong  rocky  hold 
or  fastness,  that  took  its  name  from 
the  village  of  Bimmon,  mentioned  by 
Eusebius,  fifteen  miles  north  from 
Jerusalem.  It  appears  that  rocks  are 
still  resorted  to  in  the  East  as  places 
of  security,  and  some  of  them  are 
even  capable  of  sustaining  a  siege. 
De  la  Roque  says,  that  the  Grand 
Seignior,  wishing  to  seize  the  person 
of  the  Emir  (Fakaddin,  prince  of  the 
Druzes)  gave  orders  to  the  pacha  to 
take  him  prisoner;  he  accordingly 
came  in  search  of  him  with  a  new 
army,  in  the  district  of Cheuf,  which 


unto  the  rock  Rimmon,  and 
abode  in  the  rock  Rimmon  four 
months. 

48  And  the  men  of  Israel  turn- 
ed again  upon  the  children  of 
Benjamin,  and  smote  them  with 
the  edge  of  the  sword,  as  well 
the  men  of  every  city,  as  the 
beast,  and  all  that  came  to  hand : 
also  they  set  on  fire  all  the 
cities  that  they  came  to. 


is  part  of  mount  Lebanon,  wherein  is 
the  village  of  Gesin,  and  close  to  it 
the  rock  which  served  for  a  retreat 
to  the  emir.  The  pacha  pressed  the 
emir  so  closely,  that  this  unfortunate 
prince  was  obliged  to  shut  himself 
up  in  a  cleft  of  a  great  rock  with  a 
small  number  of  his  officers.  The 
pacha  besieged  them  for  several 
months ;  and  was  gowingto  blow  up 
the  rock  with  a  mine,  when  the 
emir  capitulated.    (Bagstcr.) 

48.  Smote  them  with  the  edge  of  the 
sword,  &c.  Probably  the  excessive 
severity  of  the  slaughter  on  this  oc- 
casion, considered  as  the  act  of  Israel, 
cannot  be  justified  ;  and  so  they  them- 
selves seem  to  have  viewed  it  after 
their  passions  had  had  time  to  cool, 
ch.  '21.  3.  The  crime  of  the  men  of 
Gibeah  was  indeed  great,  but  it  does 
not  appear  to  have  been  sufficient  to 
warrant  the  extirpation  of  a  whole 
tribe.  Considered,  however,  as  the 
sovereign  allotment  of  Jehovah  we 
must  acquiesce  in  it  as  a  dispensa- 
tion, to  the  justice  of  which  we  can 
make  no  reply. 


CHAPTER  XXI. 

1.  The  men  of  Israel  had  stporn, 
&c.  At  the  commencement  of  the 
war,  when  assembled  at  Mizpeh. 
We  have  no  previous  account  of  this 


B.  C.  1406. j 


CHAPTER  XXL 


251 


CHAPTER   XXI. 

NOW  "  the  men  of  Israel  had 
sworn  in  Mizpeh,  saying, 
There  shall  not  any  of  us  give 
his  daughter  unto  Benjamin  to 
wife. 
2  And  the    people    came   Ho 

a  ch.  20.  1.     b  ch.  20.  18,  26. 


oath,  but  it  is  plainly  of  a  piece  with 
the  general  precipitancy  and  rash- 
ness which  characterized  their  con- 
duct on  this  occa.sion,  and  serves 
still  farther  to  account  for  the  sad 
discomfiture  which  marked  the  out- 
set of  their  enterprise.  The  oath, 
which,  as  appears  f;om  v.  18,  was 
attended  with  an  execration,  was  not 
probably  made  with  the  design  of 
extirpating  the  tribe,  for  it  supposes 
that  some  of  the  Benjamites  might 
survive,  and  if  so,  they  might  marry 
the  surviving  women  of  their  own 
tribe  ;  but  it  merely  expresses  a  gene- 
ral determination  to  treat  the  aciors 
and  abettors  of  the  horrid  deed  per- 
petrated at  Gibeah,  as  they  would 
treat  the  worst  of  the  devoted  Canaan- 
ites,  with  whom  they  were  utterly  for- 
bidden to  intermarry.  Their  own 
subsequent  conduct,  however,  as  re- 
lated in  the  present  chapter,  proves 
that  they  were  sen.sible  of  having 
gone  too  far,  and  reminds  us  of  the 
fact,  that  when  our  spirits  are  exas- 
perated we  too  often  say  and  do  that 
which  in  our  calmer  moments  we 
wish  unsaid  and  undone.  Nothing 
more  requires  the  controlling  intlu- 
ence  of  the  wisdom  which  is  from 
above,  than  the  impulses  of  an  ar- 
dent zeal.  '  There  may  be  over-do- 
ing in  well-doing.  That  is  no  good 
divinity  which  swallows  up  humani- 
ty.'    Henry. 

2.  Lifted  up  their  voices,  and  wept 


the  house  of  God,  and  abode 
there  till  even  before  God,  and 
lifted  up  their  voices,  and  wept 
sore  ; 

3  And  said,  O  Lord  God  of 
Israel,  why  is  this  come  to  pass 
in  Israel,  that  there  should  be 
to-day  one  tribe  lacking  in  Israel.'' 


sore.  They  found  but  melancholy 
matter  for  triumph  in  their  recent 
victory.  It  was  an  event  not  to  be 
celebrated  by  the  voice  of  joy  and 
praise,  but  by  that  of  lamentation  and 
mourning  and  wo.  Having  satisfied 
their  revenge,  they  now  experience 
the  truth  of  the  remark,  that  '  strong 
passions  make  work  for  repentance.' 
Still  they  did  well  in  appealing  to 
God  in  their  extremity.  His  infinite 
compassion  allows  us  to  have  re- 
course to  him  to  repair  the  breaches 
which  our  own  folly  and  infatuation 
have  made.  Provided  we  are  truly 
penitent  in  view  of  the  past,  we  may 
say  to  him  of  the  desolations  we  have 
wrought,  '  This  ruin  be  under  thy 
hand,'  i.  e.  under  thy  remedial,  thy 
restoring  hand. 

3.  Why  is  this  covie  to  pass  in  Is- 
rael? &c.  This,  if  we  regard  the 
mere  letter,  has  somewhat  the  air 
of  irreverent  remonstrance  or  ex- 
postulation with  God,  for  suffering 
such  a  calamity  to  befall  his  people; 
but  considering  the  penitent  frame 
of  mind  in  which  they  were  now 
assembled,  we  know  not  how  to  at- 
iribuie  to  them  so  gross  an  impiety 
as  this  interpretation  would  suppose. 
We  take  it  raiher  as  an  expression 
of  mingled  self  reproach  and  suppli- 
cation, equivalent  to  .^aying,  'Alas! 
how  is  it  possible  that  we  could  have 
been  guilty  of  such  an  outrage  !  that 
we  should  have  uttered  a  vow  in- 


252 


JUDGES. 


[B.  C.  1406. 


4  And  it  came  to  pass  on  the 
morrow,  that  the  people  rose 
early,  and  "  built  there  an  altar, 
and  offered  burnt-offerings,  and 
peace-offerings. 

5  And  the  children  of  Israel 
said,  Who  is  there  among  all  the 
tribes  of  Israel  that  came  not 

c  2  Sam.  24.  25. 

volving  such  a  necessity  as  the  vir- 
tual extinction  of  a  tribe  !  O  Lord 
God,  is  there  no  way  of  estrication 
from  the  dilemma  in  which  we  have 
so  thoughtlessly  ensnared  ourselves]' 
The  prayer  evidently  implies  the  be- 
lief on  their  part,  that  it  would  be 
more  offensive  in  the  eyes  of  heaven 
if  they  should  persist  in  adhering  to 
their  rash  purpose,  than  if  they  should 
renounce  it,  and  yet  the  burden  of  a 
solemn  obligation  rests  upon  their 
consciences,  from  which  they  dare 
not  deem  themselves  released  except 
by  a  divine  dispensation.  See  Note 
on  Josh.  9.  15. 

4.  B7iiU  there  an  altar.  There 
was,  undoubtedly,  an  altar  already 
established  at  Shiloh  for  the  ordinary 
round  of  services,  but  the  probability 
is,  that  they  now  built  one  of  larger 
dimensions  than  the  other,  in  order 
to  accommodate  the  greater  multitude 
of  sacrifices  which  they  proposed  to 
offer  on  this  occasion.  A  similar 
measure,  we  learn  1  Kings,  8.  64, 
■was  adopted  by  Solomon  for  a  simi- 
lar reason.  The  motives  by  which 
they  were  governed  made  the  step 
lawful.  The  altar  was  erected,  not 
in  competition,  but  in  communion, 
■with  that  already  established  at  the 
door  of  the  tabernacle. 

5.  Had  made  a  great  oath,  &c. 
That  is,  an  oath  attended  with  a 
fearful    execration,    an    anathema, 


up  with  the  congregation  unto 
the  Lord  ?  "^  For  they  had  made 
a  great  oath  concernino-  him 
that  came  not  up  to  the  Lord 
to  Mizpeh,  saying.  He  shall 
surely  be  put  to  death. 

6  And  the   children  of  Israel 
repented    them    for    Benjamin 

d  eh.  5.  23.  j 


against  him  who  should  fall  under 
its  effects.  They  now  begin  to  per- 
ceive a  clue  to  guide  them  out  of 
the  labyrinth  of  perplexity  in  which 
they  were  previously  involved. 
Whether  this  expedient  was  divine- 
ly suggested,  we  are  not  informed. 
— —^Ht  shall  surely  be  put  to  death. 
A  severe  sentence,  but  perhaps  just 
under  the  circumstances.  Indiffer- 
ence to  so  aggravated  a  crime  a.s 
that  of  the  men  of  Gibeah  showed 
an  extremely  depraved  state  of  mo- 
ral feeling,  and  their  brethren  could 
not  but  look  upon  their  refusal  to 
aid  in  bringing  the  offenders  to  con- 
dign punishment  as  a  virtual  sanc- 
tion of  the  deed.  They  felt  bound, 
therefore,  to  proceed  against  them 
just  as  if  they  had  personally  shared 
in  the  guilt  of  the  heinous  transac- 
tion. Yet  we  know  not  that  the 
actual  execution  of  their  oath  in  the 
indiscriminate  slaughter  of  men, 
married  women,  and  children,  is  to 
be  any  more  excused  than  the  pre- 
vious unsparing  destruction  of  the 
Benjamites.  Without  presuming 
to  denominate  the  passions  by  Avhich 
they  were  prompted  '  cursed,'  as  did 
Jacob  the  spirit  of  Simeon  and  Levi 
in  their  conduct  towards  the  She- 
chemiles,  we  may  still  say  in  the  pa- 
arch's  language  of  '  their  anger,  it 
was  fierce,  and  their  wrath  it  was 
cruel.' 


B.  C.  1406.] 


CHAPTER  XXI. 


253 


their  brother,  and  said,  There  is 
one  tribe  cut  ofi'  from  Israel  this 
day. 

7  How  shall  we  do  for  wives 
for  them  that  remain,  seeing  we 
have  sworn  by  the  Lord,  that 
we  will  not  give  them  of  our 
daughters  to  wives  ? 

8  IT  And  they  said,  What  one 
is  there  of  the  tribes  of  Israel  that 
came  not  up  to  Mizpeh  to  the 


6.  There  is  one  tribe  cut  off  from 
Israel  this  day.  Likely  to  be  cut  off} 
that  will  be  cut  off,  unless  some 
measures  are  taken  to  prevent  it. 
For  it  appears  from  the  next  verse, 
though  no  where  expressly  asserted, 
that  they  had  destroyed  all  the  wo- 
men of  Benjamin,  and  as  only  the 
small  remnant  of  six  hundred  men 
remained,  who  had  fled  to  the  rock 
of  Rimmon,  there  was  evident  dan- 
ger of  the  extinction  of  the  whole 
tribe.  But  this  was  an  event  not  to 
be  thought  of,  if  it  were  possible  to 
prevent  it.  '  God  had  taken  care  of 
every  tribe;  their  number  twelve 
was  that  which  they  were  known  by ; 
every  tribe  had  its  station  appointed 
in  the  camp,  and  his  stone  in  the 
high  priest's  breasiplate  ;  every  tribe 
had  his  blessing  both  from  Jacob  and 
Moses,  and  it  would  be  an  intoler- 
able reproach  to  them,  if  they  should 
drop  any  out  of  this  illustrious  jury, 
and  lose  one  out  of  twelve;  especi- 
ally Benjamin,  the  youngest,  who 
was  especially  dear  to  Jacob,  their 
common  ancestor,  and  whom  all  the 
rest  ought  to  have  been  in  a  particu- 
lar manner  tender  of.  Benjamin  is 
not ;  what  then  will  become  of  Ja- 
cob 1  Benjamin  becomes  a  Benoni ; 
th';  scr.  of  the  right  hand,  a  son  of 
sorrow !'    Henry. 

22 


Lord  ?  And  behold,  there  came 
none  to  the  camp  from  ^  Jabesh- 
gilead  to  the  assembly. 

9  For  the  people  were  num- 
bered, and  behold  there  were 
none  of  the  inhabitants  of  Ja- 
besh-gilead  there. 

10  And  the  conorregation  sent 
thither  twelve  thousand  men  of 
the  valiantest,  and  cominanded 

cl  Sam.  11.  1,  and  31.  11. 


8.  There  came  none  to  the  camp 
from  Jabesh-gilead.  This  was  a  city 
of  the  half-tribe  of  Manas.seh,  east  of 
Jordan,  situated  on  a  hill  near  Moimt 
Gilead,  about  fifteen  miles  east  of 
Jordan,  and  about  an  equal  distance 
south  of  Gadara.  It  was  not  far  from 
the  lake  of  Genesaret.  Eusebiusand 
Jerome  say  that  it  was  a  large  town 
in  their  lime,  standing  upon  a  hill 
six  miles  south  of  Pella,  in  the  way 
to  Gerasa,  now  Djerash.  The  Wadi 
Yabes,  mentioned  by  Burckhardt, 
which  empties  itself  into  the  Jordan, 
in  the  neighborhood  of  Bisan  or 
Bethshan,  and  upon  which  Pella  was 
situated,  seems  to  have  taken  its  name 
from  Jabesh.  Near  this  spot,  there- 
fore, we  must  look  for  its  site ;  and 
the  place  called  KalatURabbad  seems 
to  correspond  very  nearly  to  the  spot ; 
though  it  probably  still  retains, 
among  the  Arabs,  its  ancient  name. 
{Bagster.) 

10.  Sent  thither  twelve  thousand 
men  of  the  valiantest.  Heb.  '^^12)Z 
rr^nn  mibbene  ke'hayil,  of  the  so7is  of 
might,  or  protvess.  It  is  seriously  to 
be  questioned  whether  they  were  jus- 
tifiable in  resolving  upon  such  a  sum- 
mary mode  of  vengeance,  without 
any  previo'as  inquiry,  or  giving  them 
any  opportunity  of  defence.  The 
presumption,  it  is  true,  was  decidedly 


254 


JUDGES. 


[B.  C.  1406. 


them,  saying,  "^Go  and  smite  tne 
inhabitants  of  Jabesh-gileadwith 
the  edge  of  the  sword,  with  the 
women  and  the  children. 

11  And  this  is  the  thing  that 
ye  shall  do,  ^  Ye  shall  utterly 
destroy  every  inale,  and  every 
woman  that  hath  lain  by  man. 

12  And  they  found  among  the 
inhabitants  of  Jabesh-gilead  four 
hundred  young  virgins  that  had 

f  ver.  5,  a.nd  ch.  5.  23.  1  Sam.  11.  7. 
g  Num.  31.  17. 

against  the  men  of  Jabesh-gilead, 
yet  it  is  slill  possible  that  they  might 
have  been  able  to  plead  some  exten- 
nating  circumstances  in  their  behalf, 
and  if  so,  they  certainly  should  have 
had  an  opportunity  afforded  them. 
But  when  the  passions  are  vehe- 
mently excited,  men  are  prone  to  be 
carried  beyond  all  bounds  of  equity 
or  decorum,  and  the  Israelites  in  this 
instance  appear  to  have  commitied 
a  second  crime  to  repair  the  conse- 
quences of  a  first. 

11.  That  hath  lain  by  man.  Heb. 
I^I'T  n3r:?2  r^Ti  yodaath  mishkab 
zakar,  knowing,  or  having  experience, 
of  the  lying  by  man.  This  order  ex- 
cepted of  course  the  virgins  from  its 
effects.  They  were  perhaps  influ- 
enced in  this  by  the  precedent  re- 
corded Num.  31. 17,  18,  where  Moses, 
when  he  sent  the  same  number  of 
men  to  avenge  the  Lord  upon  Midian, 
gave  it  in  charge,  as  here,  that  all 
the  married  women  be  slain  with 
their  husbands,  but  that  the  virgins 
should  be  preserved  alive.  We  may 
suppose  the  unmarried  maidens  to 
have  been  easily  distinguishable  by 
their  mode  of  dress  from  the  married 
women, 

12.  Fo%ir  hundred  young  virgins. 


known  no  man  by  lying  with 
any  male  :  and  they  brought 
them  unto  the  camp  to  ''Shiloh, 
which  is  in  the  land  of  Canaan. 

13  And  the  whole  congregation 
sent  some  to  speak  to  the  child- 
ren of  Benjainin  '  that  were  in  the 
rock  Rimmon,  and  to  call  peace- 
ably unto  them. 

14  And  Benjamin  came  again 
at  that  time ;  and  they  gave 
them    wives   which    they   had 

h  Josh.  18. 1.    i  ch.  20.  47.    Deut.  20.  10. 


Heb.  njjinn  niya  tm.'n  snns^  arba 

m'eoth  naharah  belhuldh,  four  hundred 
young  wome?i,'!;ir^Mis.Unmarried,  but 
marriageable.  It  is  to  be  presumed 
that  all  other  young  females  were  also 

spared. TT  Shiloh,  vjhich  is  in  the 

land  of  Canaan.  Thus  particularly 
designated,  because  Jabe>h-gilead 
was  not  situated  in  Canaan  proper, 
but  in  the  land  of  Gilead  east  of  the 
Jordan. 

13.  In  the  rock  Rimmon.  That  is, 
in  a  cave  in  the  rock  of  which  they 
made  a  fastness,  and  there  vigorously 

maintained  their  position. If  To 

call  peaceably  U7ito  them.  Heb.  IK^p'^l 
Ql^ffl  Uni  vayikreu  Idhem  shalom, 
to  proclaim  peace  unto  thevi.  Arab. 
'  saluting  them  and  giving  them  a 
pledge.'  To  assure  them  that  their 
former  enmity  was  now  extinguish- 
ed, and  that  they  might  now  with 
safety  leave  their  stronghold.  They 
had  escaped  the  slaughter  and  been 
thus  far  preserved  by  the  special 
providence  of  God,  to  prevent  the 
utter  extinction  of  the  tribe.  Had 
the  Israelites  succeeded  to  the  utmost 
of  their  wishes,  they  would  have  cut 
them  offentirely. 

14.  Benjamin  ca'/ne  again.  The 
scanty  remnant  of  the  tribe  returned 


B.  C.  1406.] 


CHAPTER  XXI. 


266 


saved  alive  of  the  women  of 
Jabesh-gilead  :  and  yet  so  they 
sufficed  them  not. 

15  And  the  people  "repented 
them  for  Benjamin,  because  that 
the  Lord  had  made  a  breach  in 
the  tribes  of  Israel. 

16  T"  Then  the  elders  of  the 
congregation  said,  How  shall 
we  do  for  wives  for  them  that 
remain,  seeing  the  women  are 
destroyed  out  of  Benjamin  ? 

17  And  they  said,  There  must 


from  their  place  of  retreat;  assured 
of  safety,  they  came  again  into  the 
midst  of  Israel. IT  Yet  so  they  suf- 
ficed not.  Heb.  p  Bn^l  1JK2?!  K^l 
velo  matzeu  lahem  ken,  and  theij  found 
not  for  them  so;  i.  e  found  not  enough ; 
there  was  still  a  remainder  of  two 
hundred  left  unsupplied. 

15.  The  people  repented  them.  Ra- 
ther, 'commiserated,  or  were  griev- 
ed about  Benjamin  their  brother.' 

IT  T/te  Lord  had  made.  Had  permitted 
to  be  made,  had  so  ordered  things  in 
his  providence  that  a  breach  was 
made.  The  divine  permissions  are 
incessantly  spoken  of  in  the  Scrip- 
tures as  positive  acts.  The  same 
event  which  is  referred  to  men  as  far 
as  it  is  a  sin,  is  referred  to  God  as 
far  as  it  is  a  punishment.  It  is  in 
this  sense  that  the  prophet's  language 
is  to  be  interpreted,  '  Is  there  evil  in 
the  city,  and  the  Lord  hath  not  done 
itr 

17.  There  must  be  an  inheritance 
for  them  that  be  escaped  of  Benjamin. 
Or,  Heb.  '  the  inheritance  (i.  e.  of 
the  whole  tribe  of  Benjamin)  (is  or 
belongs  to)  the  escaped  remnant  of 
Benjamin.'  We  must  therefore  pro- 
cure wives  for  them  all,  that  they 


be  an  inheritance  for  them  that 
be  escaped  of  Benjamin,  that  a 
tribe  be  not  destroyed  out  of 
Israel. 

18  Howbeit,  we  may  not  give 
them  wives  of  our  daughters : 
'for  the  children  of  Israel  have 
sworn,  saying,  Cursed  be  he  that 
giveth  a  wife  to  Benjamin. 

19  Then  they  said.  Behold, 
there  is  a  feast  of  the  Lord  in 
Shiloh  yearly  in  a  place  which 
is  on  the  north  side  of  Beth-el, 

I  ver.  1.    ch.  11.  35. 


may  be  capable  of  possessing  and 
cultivating  the  whole  of  their  terri- 
tory. 

19.  A  feast  of  the  Lord  in  Shiloh. 
That  is,  a  festival.  In  modern  ac- 
ceptation, '  feast,'  implies  a  banquet 
or  eating  entertainment,  but  this  is  not 
necessarily  included  in  the  Scriptur- 
al sense  of  the  term.  It  often  means 
no  more  than  a  festive  occasion,  how- 
ever celebrated,  and  probably  has 
that  import  here.  But  what  particu- 
lar solemnity  is  intended  it  is  impos- 
sible to  determine.  It  might  have 
been  either  the  passover,  pentecost,  or 
feast  of  tabernacles,  all  of  which 
were  celebrated  at  that  time  of  the 
year,  when  the  vines  were  in  full 
leaf,  so  that  the  Benjamiles  might 
easily  conceal  themselves  in  the  vine- 
yards.-  IT  On  the  north  side  of  Beth- 
el. This  is  a  particular  indication  of 
the  situation,  not  of  Shiloh,  but  of 
the  place  in  the  neighborhood  where 
the  young  women  were  likely  to  come 
to  dance.  It  is  probably  thus  pre- 
ci.seiy  described,  that  the  Benjamiles 
might  not  mistake  the  place.  It  was 
not  certain  that  the  young  women 
would  come  there  (v.  21),  but  it  was 
probable,  the  custom  being  common. 


256 


JUDGES. 


[B.  C.  1406. 


on  the  east  side  of  the  highway 
that  goeth  up  from  Beth-el  to 
Shechem,  and  on  the  south  of 
Lebonah. 

20  Therefore  they  commaTided 
the  children  of  Benjamin,  say- 
ing, Go,  and  lie  in  wait  in  the 
vineyards ; 

21  And  see,  and  behold,  if  the 
daughters  of  Shiloh  come  out 
"to  dance  in  dances,  then  come 
ye  out   of  the    vineyards,  and 

m  See  Ex.  15.  20.  ch.  11.  34.  1  Sain.  18. 
6.    Jer.  31.  13. 


The  Orientals  generally  have  no 
places  in  their  towns,  where  assem- 
blies may  be  held  for  festivity  and 
dancing.  It  is  therefore  customary 
to  hold  such  assemblies  in  some  plea- 
sant places  in  the  neighborhood,  in 
the  gardens  or  plantations,  or  in 
small  valleys,  if  there  be  any.  This 
is  a  favorite  mode  of  enjoyment  with 
the  women.  There  are  certain  occa- 
sions of  annual  recurrence  in  which 
the  women  are  allowed  this  indul- 
gence in  the  fullest  extent,  and  thus 
they  form  large  parties,  vvhich  go  out 
to  amuse  themselves  with  music, 
dancing,  and  such  other  recreations, 
as  are  common  among  females.  The 
approaches  of  the  place  wheie  they 
assemble  are  now  usually  guarded  by 
eunuchs  to  prevent  intrusion.  The 
different  sexes  never  participate  in 
each  other's  amusements  ;  and  this 
was  the  case  in  the  times  of  the  Bi- 
ble; for  we  never  read  of  any  amuse- 
ment or  festivity  in  which  they  min- 
gled ;  and  if  men  had  in  this  instance 
been  present  with  the  daughters  of 
Shiloh,  the  Benjamites  would  not  so 
easily  have  secured  their  prey.  (Pict. 

Bible.) U  Lebonah.      Maundrell 

supposes  the  site  of  the  ancient  Le- 


catch  you  every  man  his  wife 
of  the  daughters  of  Shiloh,  and 
go  to  the  land  of  Benjamin. 

22  And  it  shall  be,  when  their 
fathers  or  their  brethren  come 
unto  us  to  complain,  that  we 
will  say  unto  them.  Be  favor- 
able unto  them  for  our  sakes : 
because  we  reserved  not  to 
each  man  his  wife  in  the  war  : 
for  ye  did  not  give  unto  them  at 
this  time,  that  ye  should  be 
guilty. 

23  And  the  children  of  Benja- 


bonah  to  be  occupied  either  by  Khan 
Leben,  situated  on  the  eastern  side 
of  a  '  delicious  vale,'  four  leagues 
south  I'rom  Shechem,  and  two  leagues 
north  from  Beth-el,  or  by  the  village 
of  Leban  which  is  on  the  opposite 
side.  It  is  eight  hours,  or  about 
twenty-fonr  miles  from  Jerusalem, 
according  to  Dr.  Richardson. 

21.  Catch  you  every  man  his  wife. 
Heb.  inffiN  B^^H  ish  ishto,  a  woman, 
his  wife.  Seize  and  carry  off  a  wo- 
man, whom  he  is,  from  that  hour,  to 
consider  as  his  wife. 

22.  Be  favorable  unto  them  for  our 
sakes.  Rather,  Heb.  Qmjt  IDISH 
'honnunu  otham,  be  gracious  to  us 
with  them,  or,  as  it  respects  them.  The 
reasons  urged  for  this  clemency  they 
go  on  immediately  to  state. IT  Be- 
cause we  reserved  not  to  each  man  his 
wife  in  the  war.  Intimating  that 
they  were  conscious  of  having  done 
wrong  in  the  indiscriminate  slaugh- 
ter of  the  women  of  Benjamin  ;  that 
they  ought  at  least  to  have  reserved 
enough  to  furnish  wives  for  the  rem- 
nant that  survived.  By  this  con- 
struction of  their  vow  not  to  match 
with  them,  they  would,  if  possible, 
atone  for  the  rashne.ss  of  their  vow 


B.  C.  1406.] 


CHAPTER  XXI. 


257 


min  did  so,  and  took  them  wives, 
according  to  their  number,  of 
them  that  danced,  whom  they 
caught :  and  they  went  and  re- 
turned unto  their  inheritance, 
and  "  repaired  the  cities,  and 
dwelt  in  them. 

24  And  the  children  of  Israel 
departed   thence   at  that  time, 

n  See  ch.  30.  48. 


to  destroy  them. ^Ye  did  not  give 

unto  them  at  this  time  that  ye  should 
be  guilty.  By  not  giving- your  daugh- 
ters or  sisters  voluntarily,  ye  have 
avoided  the  guilt  of  violating  your 
solemn  vow.  As  they  were  taken  by 
force  and  fraud,  without  your  know- 
ledge or  consent,  you  have  no  reason 
to  blame  j'ourselves  for  the  transac- 
tion, and  the  exigency  of  the  case  is 
so  pressing,  that  it  behooves  all  par- 
ties to  submit  to  it  in  silence.  Of 
the  measure  in  general  we  can  only 
say,  that  although  they  escaped  by  it 
the  literal  breach  of  their  vow,  yet  it 
was  in  fact  an  actual  evasion  of  it, 
and  one  tending  to  give  direct  license 
to  fraud,  violence,  and  the  marriage 
of  children  without  the  consent  of 
their  parents.  The  incident,  how- 
ever, exlenaated  by  circumstances, 
adds  one  more  to  the  numerous  proofs 
afforded  by  holy  writ  of  the  weak- 
ness, the  folly,  and  pernicious  con- 
sequences of  precipitate  vows. 

23.  Went  and  returned  unto  Vveir 
inheritance.  Although  the  end  can 
never  justify  the  means,  yet  in  the 
present  case  the  abducted  maidens 
of  Israel  probably  had  no  cause  in 
the  issue  to  rue  the  lot  which  had 
made  them  wives  against  their  wills, 
or  at  least  without  their  consent. 
The  Benjamites  seem  to  have  acted 


every  man  to  his  tribe  and  to 
his  family,  and  they  went  out 
from  thence  every  man  to  his 
inheritance. 

25  "In  those  days  there  was  no 
king  in  Israel :  f  every  man  did 
that  which  was  right  in  his  own 
eyes. 

o  ch.  17.  6,  and  18. 1,  and  19.  1.  p  Deut. 
12.  8.     ch.  17. 6. 


towards  them  in  the  most  honorable 
manner,  and  as  the  six  hundred  men 
shared  by  survivorship  the  inherit- 
ance of  many  thousands,  they  were 
probably  better  provided  for  in  the 
things  of  this  world,  than  if  they  had 
married  within  the  bounds  of  their 
own  tribes.  But  man's  evil  is  evil 
.still,  though  God  in  his  sovereignty 
taay  bring  good  out  of  it. 

24.  Every  man  to  his  tribe.  By 
comparing  this  with  ch.  20.  47,  it 
appears  that  although  this  was  at 
least  four  months  after  the  war  with 
Benjamin,  yet  the  forces  did  not  dis- 
band themselves  and  retire  to  their 
homes,  till  the  affair  of  the  remnant 
of  that  tribe  was  finally  and  peace- 
ably adjusted. 

25.  No  king  in  Israel.  Repeated 
undoubtedly  in  order  to  account  for 
the  disorders  and  enormities  related 
in  the  preceding  chapters.  The 
writer  informs  us  that  these  events 
occurred  in  a  time  of  complete  an- 
archy when  every  man  did  that 
which  was  right  in  hLs  own  eyes — 
the  only  apology  that  could  be  offer- 
ed for  such  atrocious  scenes.  Such 
an  impartial  relation  of  facts  so 
highly  di.screditable  to  his  own  na- 
tion, affords  the  strongest  proof  of 
the  truth  and  authenticity  of  the 
whole  narrative. 


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